WHAT IS A MOUNTAIN PERSON

The question sometimes arises in mountain communities, “what is a mountain person?” Certainly, simply dwelling in the mountains or in a mountain town does not make one a ‘mountain person,’ just as residing in a city does not eliminate one’s mountain personhood, Jimmy Chin, for example, one of the world’s best known professional mountaineers and mountain photographers, lives with his wife and child in New York City. No two people will answer such a question the same, but here are a few of my own reflections and observations. Thanks are given to Chomolungma and Miyo Lungsangma that the question isn’t who is a mountain person. The answer to that can only be made by each mountain person for him or her self.
First, a mountain person is made, not born. Everyone arrives in this life a helpless hunk of flesh and blood with a brain one third the size of its parents’ and no more care for, appreciation of or love for mountains and harmonious mountain living than a Pacific bivalve mollusk. Mountain people have evolved in accordance to the demands of survival. In evolutionary terms, today’s mountain person is descended from the first amphibian creatures that finally got tired of fighting for a bit of oxygen below sea level and crawled up on land looking for more oxygen and just kept crawling toward high country without contemplating too carefully the fact that the higher you get the less oxygen there is. A mountain person, like all the other kinds, is not without contradictions but keeps on crawling, learning about the community of local humans, birds, beasts, trees, rivers, lakes, rocky mountain peaks, alpine meadows, ecosystems and water tables and, along the way, why a healthy forest and a hillside without structures on it are beautiful, and that nature’s beauty is an end in itself. It is a tradition as old as the climb from the sea to the highest peak and its journey up is not always pretty, easy, fast or chic. It’s a slow process that takes place at a mountainous pace and won’t be rushed.
It takes awhile for the most well-intentioned, dedicated mountain person to learn the value of organic respect for the priceless gifts that mountains offer those who live within, visit from time to time and gaze upon from the valley, a reverence perhaps best expressed by Sir Edmund Hillary, one of the first two people to summit Mt. Everest: “It’s not the mountain we conquer but ourselves.” A friend who lives in a city is fond of saying “…because I am a mountain woman” in attribution to some of her best, most transcendent experiences “…simply because of the feelings I get when I’m ‘there’ although I like to think it means I am also strong. I would think that anyone who has experienced being on a mountain, looking out on the world, would have these feelings….I love pure air even if it is thinner.”
Many years ago while living in a mountain town well-known for its mountain amenities and organic consciousness as well as social excess and shallow pretentiousness I was interviewed by a writer for a national publication. He commented that the town seemed to lack “soul.” I didn’t agree with him but acknowledged his point and replied, “Perhaps, but there are many soulful people here,” and I offered some names of people we both knew and a few he didn’t know but knew about. We concurred that those individuals in a town he viewed as soulless had soul.
A mountain person has soul.

Don’t you think?

EVOLUTION, CREATIONISM AND THE ENVIRONMENT

Polls, like statistics, are neither definitive nor sacrosanct in helping us understand the world, but they are not without value. A series of recent polls indicate that somewhere between 28 percent and 47 percent of Americans think that the theory of evolution is a better approach to an understanding of life on earth than a belief in creationism. If the polls are close to correct, somewhere between more than half to more than two-thirds of Americans do not believe in evolution. To those of us who view creationism as something akin to a professed or real belief in Santa Claus, the Tooth Fairy, virgin birth, the Easter Bunny, infallibility, American exceptionalism and weapons of mass destruction in Iraq, this is astonishing.
Perhaps we shouldn’t be so surprised. Other polls show that 52 percent of American teenagers believe in astrology. Among biology teachers, 34 percent think psychic powers can be used to read peoples’ thoughts, 29 percent believe we can communicate with the dead and 22 percent believe in ghosts. Biology teachers who use psychic powers to read minds, who communicate with the dead and who believe in ghosts are as astonishing as Creationists. One wonders what sort of evolutionary biology they teach their young charges.
Creationism comes in more than one flavor, but the plain species maintains that the universe, including all life and humanity, was created by God in six days sometime around 6000 years ago. The theory of evolution maintains that the universe and everything within it, including humanity, is a bit older, mysterious and complex than that simplistic description.
That a majority of Americans hold creationist beliefs about the universe, the earth and human life (and death) has both obvious and subtle religious, educational, cultural, social, political, military and personal consequences. It also has incalculable and mostly unacknowledged environmental costs. As Van Potter who coined the term ‘global bioethics’, said in reference to world survival, “To future generations, ignorance, superstition and illiteracy are the greatest barriers to a hopeful future for our descendants.”
If a majority of the people do not believe in and are, therefore, ignorant of evolution, then it follows they do not believe in and are ignorant of the tenets of biology. It is a biological environment in which we live. All of us‑‑Creationists, evolutionists, environmentalists, religious fundamentalists, Republicans, Democrats, scientists and evangelists‑‑all live (and die) in this same environment. A person who is convinced that the environment was created in a few days less than 10,000 years ago for the convenience and use of human beings is going to view things like ecology, biology and the connections between different living species differently than one for whom evolution is an on-going biological process (experiment?) in which we are all, inescapably, involved.
Laurence Moran defines evolution as “a process that results in heritable changes in a population spread over many generations.” That seems simple enough, scientifically provable (and proven) and not threatening to any but the narrowest religious perspective. But it takes more generations than creationists have, and, more to the point of the environment, the possibility of change carries with it the responsibility of change. If the earth and its environment and all its creatures, including man, are part of an interconnected evolutionary process which mysterious beginning and ending and meaning we do not (and cannot) know, then we have a responsibility to be very careful about disrupting that process and destroying its mechanisms. If, on the other hand, the earth and its environment and creatures were put here a few thousand years ago for the use and benefit of homo-sapiens, then polluted rivers, dead lakes, clear cut forests, toxic air, two-headed frogs, drought, the extinction of any species besides homo-sapiens, acid rain, denuded and eroded landscapes, nuclear and toxic waste sites so poisonous that 10,000 years will not erase their peril to all life are just part of the creation. Not to worry. As Oklahoma U.S. Senator James Inhofe says, “God is still up there, and He promised to maintain the seasons and that cold and heat would never cease as long as the earth remains…The arrogance of people to think that we, human beings, would be able to change what He is doing in the climate is to me outrageous.”
That somewhere between more than half to more than two-thirds of Americans do not believe in evolution helps explain why environmental issues are so far down the list of American voters’ concerns. To those of us who view the environment of earth as the very foundation of all life, including human life, such cavalier apathy is insane, in the same realm of human consciousness as burning women and calling them witches at the stake was insane, but, excepting the burned women themselves, having far more serious consequences.
Be that as it, according to the polls, is, the environmental movement needs to shift its focus. Using science to convince voters that the environment and the evolution of all life are in danger of being irreparably damaged by man’s technology, stupidity and greed is not sufficient. The environmental movement operates on the assumption that evolution is accepted by most Americans. At the risk of being branded witches (or worse), environmentalists need to meet the gibberish that is creationism head on and expose it as the irrational, brain-dead, fear-based, dogmatic religious superstition that it is.
The environment and human thought will benefit and show heritable changes over many generations by such a focus on evolution in action.

 

TROPHIC CASCADES

All of nature‑‑the environment’s cornucopia of lakes, forests, rivers, oceans, mountains, meadows, deserts and plains, and the flora and fauna of local and foreign ecosystems and you and me representing humanity, just to name a few of the interlocking parts of the natural world‑‑is affected every day by trophic cascades. It is a term and topic not without controversy, both within the scientific community and among those prone to conflating science and politics or at least the economic interests that buy politicians. Nevertheless, we are all well served by contemplating and trying to understand (and observe) trophic cascades in the world in which we live.
Author, scientist and environmentalist Aldo Leopold (1887-1948) is credited with first describing the dynamic as early as the 1930s and ‘40s in connection with his observations of wolves and the effects on the ecosystem when they were removed. Just mentioning wolves, as everyone reading this well knows, invites controversy. Perhaps if Leopold had been observing mountain pine bark beetles, sea otters, wolverines or blue green algae and their trophic cascading relationship to the changing interactions of entire ecosystems, instead of wolves, the term ‘trophic cascades’ would rest more comfortably in popular discussions and debates about the world’s environment.
Leopold literally turned ecologists’ understanding of the environment upside down. Before him, it was generally perceived that every ecosystem was regulated from the bottom up by resource availability: that is, plants at the bottom take energy from the sun; herbivores take energy from (eat) the plants and carnivores (predators) at the top take energy from (eat) the herbivores. The food chain of nature is far more complicated than this simplistic description, of course, but Leopold noted that when wolves were removed from a particular environment the deer population increased which in turn reduced the vegetation which negatively affected every part of the ecosystem connected to that vegetation. That is, all of it and its regulation worked both top down as well as bottom up. Brian Silliman and Christine Angelini of the Nature Education Knowledge Project describe it as, “When ecosystems are green, predators are often holding grazers in check, while, when they are overgrazed, predator loss or removal is often responsible for elevated grazer densities and plant loss. This tri-trophic interaction, where predators benefit plants by controlling grazer populations, is known as a trophic cascade.”
By the early 20th century the sea otter of southeast Alaska and the Aleutian Islands were hunted to near extinction for their pelts, called by one wholesale distributor “the most luxurious and exclusive fur in the world.” Sea urchin populations exploded as their primary predator the sea otter vanished, and, as a consequence, kelp beds, a staple of healthy seabed ecology in Alaska diminished drastically. In recent years sea otters have been reintroduced to the oceans around the Aleutians and “…predictable changes in the density of sea urchins, kelp, and the organisms that utilize the habitat created by healthy kelp beds, have been observed, demonstrating the potential for whole-ecosystem recovery with the reinstatement of predator populations (Estes & Duggins 1995).”
That is, trophic cascades can decimate entire ecosystems from bottom to top of the food chain and vice-versa, and they can also reverse the damage in both directions and restore ecosystems to the dynamic balance that is a healthy natural world.
Think of that.

THINKING OUTSIDE THE SHOE

 “What spirit is so empty and blind, that it cannot recognize the fact that the foot is more noble than the shoe, and skin more beautiful than the garment with which it is clothed?”
Michelangelo
As is illustrated daily in every human community and activity on Earth individual humans are capable of accomplishing what had previously seemed impossible, improbable and incomprehensible. It happens every day, in every realm of life, and always has. For reasons beyond the scope of this writing, our culture is prone to focus on the inconceivable physical accomplishments of the superstar of the day, particularly those involving competitive sports and outdoor adventure, more than the myriad other aspects of humanity—intellectual, emotional, social, political, scientific, economic, environmental and others. But the same dynamics that create the need and desire to push the limits, expand the boundaries of the possible and comprehensible and explore the unknown are common to all people and every endeavor, including the personal.
Yesterday’s highest standard of knowledge and action becomes today’s mundane and the old standard often looked back upon as more superstitious fear than intelligent thought, but the dynamics that drive exploration, innovation, creativity and conscious expansion as well as expanded consciousness are always present. As, of course, are their impotent, idle opposites. There is real risk involved in the dynamism of change and expansion in understanding and possibility, as there is false security in yesterday’s perceived reality. I mean, for every million scientists who have proven the existence of life on earth for millions of years there is a Creationist who faithfully believes life on earth is less than 10,000 years old; and for every million scientists and billions of less scientifically trained people with healthy brains and observational skills (and the personal integrity to listen to them) who know that global warming is reality there are a minority of hollow deniers who comfortably insist, despite all scientific evidence and common observation to the contrary, that global warming caused climate change is nonsense and that the more than 10.5 billion tons of CO2 mankind pumps into the atmosphere each year has no effect on that atmosphere or on global warming. Some of the stupidest of deniers will tell you with a face as straight as the cynical curve of corruption that science is only an opinion and scientific facts debating points. That denial is rooted in false security and the fear (in some cases terror) of the changes and very real economic (especially economic), social and practical turmoil addressing global climate change will inevitably cause. Confronting those issues seems impossible, improbable and incomprehensible. And very scary. The only thing worse is not addressing them. That’s even scarier. And all the more reason to meet them head on.
Only 500 years ago Galileo Galilei, known as the “Father” of modern observational astronomy, physics and modern science, faced the Roman inquisition and was placed under house arrest for the rest of his life for the ‘heresy’ of his ground breaking, accurate scientific observations. Today Galileo is honored for his intelligence, scientific efforts and integrity, as the inquisition is rightfully scorned for its lack of them. The inquisition, like today’s Creationists and deniers, embraced the status quo of certainty instead of acknowledging (and acting upon) the evolving uncertainty of the growth of knowledge. If there are human beings on Earth in 500 years they will scorn the deniers and Creationists of today as we do the inquisition.
I am reminded of such matters by a motivational talk I recently attended given by a woman named Jessica Cox. Due to a rare birth defect she was born without arms in 1983 in Arizona. Today Cox has a BS degree in psychology, uses her feet the way most people use their hands, can type 25 words a minute on a keyboard, has an unrestricted driver’s license and drives her own car and pumps her own gas into that car, has two black belts in Taekwondo, is a certified SCUBA diver, puts in and removes contact lenses from her eyes with her toes and is the first armless person to earn a pilot license to fly a light-sports aircraft. Needless to say, her life is filled with impossible, improbable and incomprehensible fulfillment, as well as persistence, patience, passion, desire and unbelievable amounts of work and attention to detail. Cox makes her living as a motivational speaker at which she excels. She flies all over the world to give her talks and one of the on-going, interesting aspects of her life is when she arrives at the airport rental car agency to rent a car. The reader can imagine, but she always gets her car.
At the talk I attended Cox demonstrated how she puts on and takes off her red, lace-up tennis shoes. It took her a long time to figure out how and develop the skills to lace up and tie her left tennis shoe with the toes of her right foot. She was very pleased when she finally did it, but then, of course, she was presented with the problem of how to lace up and tie her right tennis shoe when her left foot was encased in the shoe. It took her a long time to imagine and then piece together the skills to do it, but she puts on and laces up her own tennis shoes whenever she wants. Jessica Cox calls the process of learning such improbable if functional skills “Thinking outside the shoe.”
The world needs more people to think outside the conformities of the shoe, the authorities of the boot and the dogmas of the wader.

THE PURITY OF SNOW ROADS DRIVEN

Take it Slow
Make this your mantra: ice and snow, take it slow. When snow is covering the road, reduce your speed, accelerate slowly and steer gently. Keeping your speed down will help prevent spinouts and keep your vehicle safe on the road.
Don’t Rely on Technology
Your vehicle may be equipped with all-wheel drive, electronic stability control and anti-lock brakes, but no technology can guarantee your safety on icy roads. Safety devices are designed to enhance safe driving techniques, not compensate for a lack of them.

Two of ten snow road driving tips offered by an auto insurance company in 2012.

Ice and snow, take it slow.
Don’t rely on technology.
The basics never change.

Most of us fortunate enough to live in and/or spend significant amounts of time in snow country are familiar with the pleasures, terrors, skills and mechanical demands of driving in snow. Those who take it slow will better appreciate the landscape of snow opened up to man’s incursions, for better or worse, by those snow roads. Those for whom safe driving techniques are a form of respect and attention to the present moment of moving through snow, not an inconvenient impediment to the final destination, the impressive goal or the self’s delusion of separateness from and control of the landscape (not to be confused with self-control), have more freedom to see and in some small way be formed by the persistent whiteness of snow layered upon all the dramatic and subtle shapes and forms of the land.
Antoine de Saint-Exupery, wrote, “The earth teaches us more about ourselves than all the books in the world, because it is resistant to us. Self-discovery comes when man measures himself against an obstacle. To attain it, he needs an implement…..” He also wrote, “Through all the centuries, in truth, the roads have deceived us.”
But we are mostly deceived through our own doing, our own lack of attention, our own failure to care, or, at least, to care enough. In the case of snow covered roads, we are deceived by moving too fast to be able to perceive the functional beauty of the snow driven roads and the landscape through which they weave. The earth can teach us nothing when we move too quickly across its surface, and we take that ignorance off the road and into our homes, offices, governments and personal lives. Relying on technology institutionalizes that ignorance.
Think of that.
Driving the snow covered roads of America is a metaphor for modern life in our country. Ice and snow, take it slow. Don’t rely on technology. The basics never change and they can never be institutionalized.
At this writing I am within a few weeks of my 74th birthday and I tend to think more about basics than I did in other, yes, speedier years. The bard himself, Shakespeare, used snow as a metaphor for purity, and it is worth considering that how we are with snow roads driven, with snow itself, with hands on the gently steered wheel in a white-out blizzard at night on an unknown side road leading to a fabled mountain lodge where awaits the best companionship, food, ambience and backcountry skiing in the known world, is a reflection of our own purity in that world and of what efforts and consciousness we might possess to attain (regain?) that purity. Those efforts include the goal, impressive or not, of reaching the lodge without psychic or physical injury to oneself or to another; and the consciousness that we drive no snow road or any other alone.
Like most drivers of snow covered roads, my earliest memories of the pure white roads of America (in my case, Lake Tahoe) were in the company of my parents. My mother hated to drive, dreaded the road and would only drive in snow if she perceived no alternative. I was a junior ski racer in the late 1940s and early 1950s, before I was old enough to drive, and my parents, usually my father, drove me to the races around the west. By that time of his life Father had wrecked a couple of automobiles with impatience and inattention (and, I suspect, a bourbon or two too many), and he spared no effort to make sure it did not happen again. We spent many days and into the nights taking it slow on the blizzard obscured snowy roads of the Sierra Nevada. Dad’s ethic that getting to the race and back home safely was at least as significant and adventurous as the race itself was, alas, lost on my inattentive, impatient, goal oriented young competitive mind. Eventually (keeping it slow) Dad’s wisdom emerged from the fog of my own delusions into the (relative) clarity of the basics and I recognized the wisdom of his awareness in action.
I particularly remember one epic early 50s journey back from the North shore of Tahoe to our home at Zephyr Cove in a raging Sierra blizzard. The hour and a half drive took three times as long and we never saw another car outside our 1941 Plymouth coupe. Halfway home modern technology failed us. The chain on the left rear tire broke, came off and, by the time we had stopped and searched for it, disappeared in the snow of the incompletely plowed road near Spooner’s Summit junction. For the rest of the drive home Father, with intense concentration despite a frightened and vocally hysterical wife and a silent but equally terrified son staring into the abyss of the canyon above Glenbrook, kept it slow and gently steered the right rear wheel as close to the edge of the road as possible, the least slippery path in his judgment. It appeared to be inches but was probably feet to the edge of the canyon which dropped to infinity behind the blizzard, and Mom berated him the whole way to stay more in the center of the road, away from what Dad determined was the less slippery edge where the remaining chain would have maximum traction. Eventually we arrived home and, while the storm continued, we built a fire and Mom cooked dinner and Dad relaxed and I listened to the radio and there was a purity to the comfort, safety and attention to detail in action that I have always associated with taking it slow on ice and snow.
At the other end of the purity spectrum of snow roads driven is this: On March 6, 2011, Janne Laitinen of Finland, gently steered an automobile to a world ice driving record of 206.05 mph on the black ice of the Gulf of Bothnia in Finland.
Think of that.
And then think of the safe driving techniques, the gentle steering, the attention to detail, the finesse required to safely slow down and bring to a stop a vehicle traveling 200 mph on a gulf of black ice. And then think of the purity of the comfort, safety and satisfaction of dinner that night before the fire. Remember it as a metaphor for modern life on earth the next time you are taking it slow on the ice and snow roads of a world where the basics never change.
And remember it as a metaphor of a metaphor of snow as purity in this time when the snows of childhood are vanishing into the denials of human caused global climate change. Both the denials and the global climate changes are metaphors for impurity, and they are real.
Think of that.

THE LOTUS FLOWER

On the east wall of the Spirit Room upstairs in the Ketchum YMCA is a large (about 8’ by 12’), lovely painting of a lotus flower. I spend a few hours each week under that painting in one of Richard Odom’s yoga classes, and the lotus, Richard and the practice itself are inspiring and nutritious. They are daily reminders that the exquisite, organic growth of anything, a lotus flower for example, is literally rooted in the mud from which it grows. That is, beauty is the culmination of a natural process that is not always pretty. Everything in life—the perfection of a flower or the catastrophe of war—is part of a process, and the lotus is an ancient symbol in several religions and cultures of the process leading to beauty, fertility, prosperity, spirituality and eternity. I like this Hindu description of one aspect of the lotus: “As a lotus is able to emerge from Muddy Waters un-spoilt and pure it is considered to represent a wise and spiritually enlightened quality in a person; it is representative of somebody who carries out their tasks with little concern for any reward and with a full liberation from attachment.”
The lotus represents the purity and beauty of life that rises out of muddy waters. Think of that.
Six months ago the east wall of the Spirit Room was dark blue blank and, when lights were low during yoga classes, uninspiring. The south end of the Spirit Room has windows overlooking the YMCA swimming pool and sometimes the reflections from the pool create a rippling of light on the east wall. One of Richard’s students, Deborra Bohrer, a local artist, was observing the undulations of light on the wall during class and had the inspired thought that the lotus grows from water and one needed painting upon the wall. Deborra approached Jason Frye, CEO of the YMCA with the idea and spent the next several weeks working on the painting. Frye said, “We needed to add some personality to the Spirit Studio. The lotus is known to help connect us to nature and our true selves. Deb’s beautiful work has added a wonderful new energy to the studio and the practice for our instructors and members.”
And so it has.
The lotus flower inspired Confucius to say, “I have a love for the lotus, while growing in the mud it still remains unstained.”
In Buddhism the lotus is similar to the path of a person’s life—from seed to emerging from dirty water to fully blossoming into a fully awakened person.
The ancient Egyptians associated the lotus with the sun which disappeared each night and re-appeared each morning, that is, the cycles of life itself. Every person has days that seem closer to the bottom of the pond than to the fully blossomed lotus flower floating upon it, and, of course, vice-versa. For me, every day in the Spirit Room practicing with Richard and Deborra’s lotus flower is an encouragement and inspiration to persevere, keep growing, let go, learn liberation.
Thanks Richard.
Thanks Deborra.

THE LOON OF MYSTIC HEIGHTS POND

Most of our time is spent in Idaho, but Jeannie, my girl friend, partner and love in life, owns a house on the pond in Mystic Heights just outside Bozeman, Montana. We spend less time in the house on the pond than it deserves, but our irregular visits are cherished, nourishing and always educational. Bozeman and the surrounding area has more people living in it each time we visit, as does the rest of western America and, in fact, the entire earth. An ever increasing population of humans is referred to by humans as ‘growth,’ but in the natural world it represents the opposite, a diminuendo. Montana friends both close and casual are, as everywhere, treasured, and the six hour drive between these two homes and circles of friends and the gaps of time between them encourages appreciation of the moment, person and place at hand and leaves less time for taking any of them for granted. Absence really does make the heart grow.
Absence does not have a like influence on understanding.
Mystic Heights is a classic middle-class America suburbia subdivision, with an abundance of normal children from toddlers to teens, dogs of many sizes and breeds with an accent on Golden Retrievers and adults of a wide range of backgrounds, professions, interests and political, social and spiritual leanings. Mystic Height citizens include contractors, pilots, writers, a National Geographic photographer, teachers, doctors and at least one PA, a personal trainer, business owners, a biologist, some devout gardeners and a few serious athletes and world travelers. Its citizens have all the problems, joys, failings, hopes, fears and fantasies that form the tapestry of life in other similar American neighborhoods.
Except this is Montana and Mystic Heights is at the entrance to Leverich Canyon on the northern edge of the Gallatin Range. That is, like other western housing developments, it is suburbia joined to a wilderness laced with hiking/biking/running/horseback riding and (alas) motorcycle trails and roads. It is not unusual to start a run up Leverich and meet and pat on the head one of the friendly neighborhood Goldens and fifteen minutes later see fresh bear or cougar tracks on the trails of your run, and, on occasion, the maker of the tracks in creature. A few years ago Jeannie was running alone and was bluff-charged by a bear less than a mile from the house. It was a black bear but grizzlies are abundant in the Gallatin and the experience, regardless of the taxonomy of bears, properly focused her attention on the present moment of survival and the long trail back to Mystic Heights. I ran up a favorite trail one day and on the way back down came across cougar tracks that had not been there an hour earlier, inspiring an unplanned burst of interval training to end the run. (In truth, I am a chugger with increased interval speed training in the jogging range of fleetness, but I call my endeavors running for purposes of communication. What would people think if I said I was going ‘chugging’?)
A few years ago I was enjoying a run on one of the Leverich trails when I entered and quickly exited a section enveloped by the unmistakable and overwhelming smell of rotting flesh, the stench of death. I picked up my pace to interval training and saw no corpse, though its presence was not in question. I was relieved to get beyond the odorous area and I later mentioned it to a neighbor who told me the story. A local horsewoman was enjoying a ride on that trail when her horse dropped dead, probably from a heart attack. She was unhurt except for the emotional/financial loss of the horse, but she had to get herself and saddle and bridle back to the trailhead. She did. That left a dead horse beside a popular backcountry trail in an area frequented by cougars and bears. For obvious reasons moving or burying the horse was out of the question. So was keeping people off the trail. Possible human/large predator encounter scenarios were easy to imagine. The solution to the dilemma came from a government agency, though it wasn’t clear to me whether it was a Forest Service or a Fish & Wildlife decision. Like many government agency solutions to imagined or real problems, the one chosen was breathtaking. The horse was dynamited into smithereens so there was no handy meal for a large predator. I jogged through the area a few hot summer days after the blast and saw nary a smidgen of horse, but I sure did smell them, as did every other creature in the area with the smelling capacity of a CAFO worker, apologist or government inspector.
And then there is the pond.
The pond was once a gravel pit several miles from town, but Bozeman grew as part of the ubiquitous development of western America, extending pavement and subdivisions in all directions. Parcels of land once used for gravel pits, grazing, farming and just filling a natural niche in the environmental scheme of things suddenly took on an economic value as mysterious and random as the odds of winning the lottery. Capitalism in action. Mystic Heights Subdivision was platted, lots put up for sale and Jeannie bought one. The gravel pit was lined with bentonite and filled from a spring on the southwest corner. The pond is roughly four acres in size, less than a hundred by two hundred meters across, forty feet at its deepest spot and, because of the bentonite, turbid, though the water quality is called “decent” by one who has analyzed it. As intended, it has become a private recreational center for the denizens of Mystic Heights, a superb swimming hole on hot summer afternoons, a place to paddle or float on buoyant contrivances—canoes, rubber duckies, inner tubes, noodles, inflatable mats and surf boards. Jousting and balancing contests among hormonal teens are spectator events. The pond has been stocked with Rainbow and Brown Trout and there are said to be suckers as well. I have seen minnows, tiny crustaceans and turtles in the pond and a few people fishing on the pond and from its banks. I’ve never seen them, but algal outbreaks and fish kills have occurred.
Each autumn flocks of geese stop at the pond during their laborious annual migration. They make a squawking racket that is endearing to me and annoying to some others, and I love watching the geese prepare in formation for their morning takeoff from Mystic Heights to the next pond south, accompanied by copious and loud communication. I always wonder what they are saying to each other. They leave in waves. Sometimes three or four groups of ten or twelve geese depart in a span of ten minutes, and it is beautiful to watch such graceful, tribal, harmonious creatures rise and form patterns in the sky. Geese are often on the pond in spring, but usually in groups of two or three or four, never in flocks of ten or twelve.
In winter the pond is frozen and used for ice hockey and New Year’s Day polar bear plunge fests. The rest of the year it is not unusual to see a wide range of avian and terrestrial creatures on or near the pond. Several years ago one of the neighbors used the pond as home for his pet duck, a large white bird that couldn’t fly but added a resident neutered wildness to the suburban ambiance. I named him “Fred” in my own mind, but so far as I know he had no other name and Fred was shunned by his wild, multi-colored cousins during their short visits. Perhaps as a consequence Fred spent an inordinate amount of time on the pond quacking existentially into the void to no obvious response in order, anthropocentrically speaking, to substantiate his own existence and alleviate his disconnection from his own kind, much like some human beings do. I rather enjoyed Fred’s running commentary and was not distracted by it, but Fred mightily irritated others who were not amused, informed nor entertained by his lyrics. For them, a beautiful day did not include a white bird, even on a hot summer day. One day (or night) Fred simply disappeared, either at the hands of his owner responding to complaints or those of a stealth neighbor who had had enough of Fred except, perhaps, for dinner.
Fred’s close cousins the Mallards are probably the most frequent and numerous visitors to the pond except for the geese in autumn. I have seen ospreys, egrets, hawks, cranes and Bald Eagles at the pond. The Bald Eagle, the national bird and symbol of the United States, like the nation and values it symbolizes, has recently had its extinction rating improved from endangered to threatened. We hope this trend continues and that eagle the creature and the nation it symbolizes make joint comebacks to health and vitality. Deer are often in the yard, and on occasion we have heard elk bugling from nearby fields. I once watched a bear leisurely amble along the bank beneath the towering cottonwood trees on the far side of the pond before disappearing into the fields beyond. A wildlife biologist who specializes in wolves was staying at the house and swears he saw a black wolf in the front yard.
Whether one views it as suburbia in the wild or wilderness in suburbia, Mystic Heights is as symbolic of Montana, the American west, perhaps the environment of the earth itself as the Bald Eagle is of the United States. Symbolism is a human construct. It does not exist in nature. As such, it seems to me, the symbol perfectly symbolizes mankind’s relationship with the earth’s environment and nature itself. That is, we humans often tend to think of things as they are as something else. How could we not? My friend Jack Turner reminded me the other day: “Two hundred billion stars in our galaxy, billions of galaxies. We are spinning around the Earth’s axis at about 15,000 mph; around the sun at I don’t know what; and around the black hole at the center of the Milky Way at around 500,000 mph. Weeeeeeeee… And nobody knows.”
Nobody knows. And, of course, we spin at different rates at the equator, in Anchorage and at the South Pole and the earth itself spins around the sun at a different rate in January than in July. I mean, truly, nobody knows. Weeeeeeee.
And the only ones with a clue are the ones who acknowledge that nobody knows.
Our understanding of nature is incomplete, and whatever humanity’s self-imposed absence from the natural world does to its own heart, it tends to fragment its deficient awareness of our proper relationship to it. No matter how much we pave, extract from, develop, poison, clear cut, ignore, rape, pillage, plunder and exert our self-anointed, ignorant dominion over the earth, we do not understand the consequences of what we do upon it. We are each part of that inscrutable ignorance.
Nobody knows.
Before we came to Bozeman this spring our friend Robin, who has stayed in the house for the past year, reported the presence of a loon on the pond for several days. That was exciting news. I had seen but a single loon and heard its lovely, haunting call once in Wisconsin. We had never seen a loon on the Mystic Heights pond and, so far as we knew, none had ever been there. Which only shows how little we knew (know?).
And there he was that first morning, a lone loon on the pond. Rarely did he make his call, but when it came it was ethereally beautiful. We watched him through binoculars, floating, sometimes paddling, and every so often diving beneath the surface to fish for up to a minute at a time. A bald eagle made a few swooping passes over the pond and loon and then spent a couple of hours in the top of one of the cottonwood trees observing the world and the loon with eagle eye. We watched these things intermittently between chores and work and as distraction from that antithesis of nature tool, the computer, before which I sit writing words about contemplating nature.
While having coffee the next morning I watched through the front plate glass windows an interesting exercise by the lone loon of Mystic Heights pond. He (I later determined it was a he) paddled to the east end of the pond without a dive or pause, turned and immediately commenced a furious wing-flapping take off toward the west end. He quickly built up an impressive rate of speed but rose no more than a foot or two above the water, not nearly enough to clear even the treeless section of the west bank. The loon made an awkward landing in the last stretch of water and paddled immediately back to the east end and repeated the performance with the same result. Something about it didn’t seem in harmony, but I was busy with matters of my own (perhaps no less loony) life and forgot about it. That evening I timed the loon making a series of fishing dives lasting nearly a minute each. He was good in the water.
The next morning, again drinking coffee and watching the pond as much in procrastination as curiosity, I saw the loon again paddling east. He reached the far end, turned and immediately commenced a frenzied, wing-flapping effort to take off. His speed was impressive but his height was low and again he made an ungainly landing on the west end. The loon wasted no time paddling like a loon back to the east end and launching another effort resulting in an even more graceless landing, after which he placidly floated as if contemplating his next move and resting. Two take off attempts seemed his limit.
I retreated to my computer and the internet for some loon research which quickly revealed that the Mystic Heights loon was a Common Loon. I learned the loon is sometimes known as “the spirits of the wilderness” and has four calls—the tremolo, the hoot, the wail and the yodel. I’d only heard the wail though Robin had heard a yodel. Adult loons are rarely eaten by other animals, though the young are often taken by raccoons, skunks, turtles and big fish. Adults are sometimes eaten by bald eagles, leading me to surmise that the eagle I watched swoop over the loon and then sit in the tree for several hours was not just whistling “America the Beautiful” but was working on staying out of endangered or threatened survival categories. Because their legs are far back on the body loons are both awkward and vulnerable on land and spend as little time as possible there. Loon bones are denser and heavier than those of most birds and that weight helps them dive for food. Though I was totally impressed that the loon of Mystic Height pond stayed under for nearly a minute loons can stay down for up to five minutes and dive to 250 feet. One revealing (to my uneducated mind) description read, “Graceful in the water and in flight, they are almost comical on takeoffs and landings. Their size, solid bone structure and weight distribution result in thrashing water take-offs that can last 100s of feet. The loon’s landing is nothing so much as a controlled crash-glide.” That certainly matched what I had seen, and it pleased me that my bits of research and observation fit so nicely together.
But absence fragments understanding. Because we had never seen a loon on the pond before, and because we had not talked with our seldom seen neighbors about that loon, we assumed that loons on the pond were a rare occurrence.
“Most of our assumptions have outlived their uselessness,” said Marshall McLuhan.
We observed the loon for the next couple of days and each morning he attempted two take offs from the east with the same inelegant landings on the west end so different from those of the graceful goose. By then my research had taught me enough to realize that the pond might be too short for the loon’s take off requirements. For sure, I concluded, a loon launch from Mystic Height pond needed a good wind from the west to succeed and even that was no guarantee. It occurred to me that this loon was trapped in too small a body of water. Far from being one of the spirits of wilderness, he was a prisoner. With this new understanding that he might have screwed up and landed on a pond with too small a runway I viewed the loon with new eyes. Nature can be cruel.
What to do?
The anthropocentric response, it seems, is to interfere. By the time my knowledge of loon ways had reached this stage of incompleteness Jeannie had left for a climbing expedition in Alaska, so Robin and I conferred over morning coffee.
What to do with a crazy loon that had landed on a pond too small? He had been there more than a week. We watched him attempt another take off and perform another clumsy crash-landing. After some discussion we decided that, even though the fishing was good and he appeared healthy, his morning take off attempts were reason enough for the anthropomorphic conclusion that he must be missing the company of fellow loons and he needed help to get off he pond. He clearly needed a longer runway. Robin had to go to work but she thought she knew someone who worked for Fish & Wildlife and maybe we could contact them later in the afternoon. Like everyone who follows the fluctuating fates of wolf and buffalo, we both know that the true headquarters of Fish & Wildlife departments in most western states are located deep in the folds of the pockets of the local ranching, hunting and real estate development industries. Contacting Fish & Wildlife about helping wildlife is not a step to be taken lightly and we would not, but we were conflicted.
But it was our conflict, not nature’s, and like all things left to nature it took care of itself naturally.
That afternoon when I returned to Mystic Heights from chores in town the loon was gone from the pond. Whether the loon got a lift from a headwind or from the bald eagle or was hyper-motivated by ESP that we had even considered calling in Fish & Wildlife is unknown, but neither he nor any other loon has been seen after that.
I’ve since learned that a few loons visit Mystic Heights Pond every spring. Whether they get off the pond in the talons of eagles or a headwind is something I hope to determine by further, better informed observation in another spring. Either way is as natural as the eagle or the wind or the black hole at the center of the Milky Way. I don’t know whether the loons that land on the pond become eagle food or take off in the first strong wind to fly another day, but, anthropocentrically speaking, I see in the loon of Mystic Heights Pond a symbol of the more than six and three quarters billion human beings living on this tiny earth which may or may not be large enough to allow takeoff into the graceful flight of survival.

SPINSCIENCE

 

“Laypeople frequently assume that in a political dispute the truth must lie somewhere in the middle, and they are often right. In a scientific dispute, though, such an assumption is usually wrong.”
Paul Ehrlich

Science can be said to be the search for empirical truth about the universe. Politics is the struggle for power in the affairs of man. While scientists certainly use politics to their personal and professional advantage all too often, science itself does not compromise. If it claims to do so, it is not science, but rather, something else. For lack of a better term (and because there might not be one), this something else can be called “spinscience.”
Spinscience takes many forms and has, unfortunately, become a part of all our lives. It has been around for as long as science, but spinscience has reached new levels of cynicism, misrepresentation, deceit, fantasy, and fiction presented as fact. It is insidious, lacking in integrity or care for the world at large, and it is the way of many major corporations and, of course, their stooges, particularly those in the oil, coal, gas, automobile (and snowmobile), agricultural and mining businesses which, not coincidentally or surprisingly, are the largest financial supporters of many members of the U.S. Congress and other state and federal public servants whose integrity is for sale and whose care for the world is incomplete.
The subject of global warming offers just one example, albeit a large one, of spinscience in action in modern American government, in American business and, sad to say, in the minds of all too many citizens who should but somehow appear incapable of not knowing better. There is a worldwide scientific consensus that the earth’s atmosphere is warming up as a result of human activity. These same scientists recognize the uncertainty about the long term outcome of this warming and about many of the consequences along the way. The minions of spinscience, at the behest of the business interests paying them, have managed to twist legitimate scientist’s uncertainty about the outcome of global warming into uncertainty about the phenomenon of global warming. This is not just disingenuous. It is a lie.
To paraphrase the good Gertrude Stein: A lie is a lie is a lie.
There is a well funded (think the Koch brothers) network of organizations involved in the spinscience of global warming. For the most part the money can be followed (think Deep Throat) to the oil, coal, gas, mining, agriculture and automobile industries, which, apparently, will do anything to keep the truth about global warming from being comprehended by the American public. These organizations are not scientific bodies, but, rather, public relations, propaganda and lobbying groups, using science the way some politicians and some terrorists use ‘God’ (think James Inhofe) as an excuse for saying and doing anything that fits their agenda. That is, they make the mythical claim to having science/God on their side, but they do not. They only have spinscience on their side.
Spinscience has no place in an honest debate or, for that matter, in a deep breath of clean, unpolluted air, which is harder and harder to find every day on planet Earth.
Think of that.

DESKTOP REMINDERS

Every person is well-served by continuous reminders of the consistent and larger story within the various and variable smaller stories that we all tell and hear. Such ethical/intellectual prompts help keep the story rooted in reality and the story teller entrenched in the awareness that humans have always lived by stories and that those stories help shape the world. On the tiny desk in my office on which I write are three such reminders, two poems and a platform. Their size and significance are too large for this small space, but I encourage the reader to track them down for contemplation and, if inspired, action.
The first plank in The Deep Ecology Platform reads, “The well-being and flourishing of human and nonhuman life on Earth have value in themselves (synonyms: inherent worth; intrinsic value; inherent value). These values are independent of the usefulness of the nonhuman world for human purposes.”
Thich Nhat Hanh’s poem, “Please call Me By My True Name” includes,
“I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks,
and I am the arms merchant, selling deadly weapons
to Uganda.”
And in “…Not Man Apart…” Robinson Jeffers writes,
“In the white of the fire…how can I express the excellence
…I have found, that has no color but clearness;”
These are reminders that everything is connected in the natural (real) world, that the material well-being of the ‘developed’ nations is built upon the poverty of what the Cold War termed “Third World Countries” but modern PC labels “Less Developed Countries,” and that the task of the story teller is to continue to express life’s inexpressible excellence that has no color but clearness.
My desktop reminders are not random.
Deep Ecology is a term (and now a foundation) introduced in 1973 by Norwegian philosopher Arne Naess to differentiate between two different but not necessarily incompatible forms of environmentalism—deep ecology, which involves deep questioning, addresses root causes and calls for changes in basic values and practices of industrial civilization’s “business as usual,” and shallow ecology (think Sierra Club), which favors short term often technological fixes to the earth’s human caused environmental crises. That is, the shallow environmentalism of recycling, fuel efficient automobiles, organic farming and other worthy practices are beneficial but do not go far enough or sufficiently include values independent of the usefulness of the nonhuman world for human purposes.
Thich Nhat Hanh is likely the best known Buddhist alive besides HH Dalai Lama. He was born in Viet Nam in 1926 and now lives in France. He is a Zen master, writer and poet and a world leader in peace activism. When war came to his native country he founded the engaged Buddhism movement which encouraged both laymen and monks to apply the personal insights of meditation practice to the larger social, political, environmental and economic and injustice issues of the world. Martin Luther King called him “An Apostle of peace and nonviolence.” Thich Nhat Hanh is a constant reminder that we are all connected to and part of both the starving child in Africa and the profiteering merchant of deadly weapons which, in turn, are connected to each other.
Robinson Jeffers is one of America’s great poets and was rightfully recognized as such during the 1920s and 30s, including being on the cover of “Time” magazine in 1932. He was always controversial and expanded both the form and content of American literature in the tradition of Walt Whitman. He studied medicine, forestry and literature and graduated from college at the age of 18 by which time he had determined that poetry was his passion. Jeffers developed a philosophy which he termed “inhumanism.” He explained it as “…a shifting of emphasis from man to not man; the rejection of human solipsism and recognition of the transhuman magnificence… It offers a reasonable detachment as a rule of conduct, instead of love, hate and envy.” His work fell out of favor in the popular media during the 1940s in large part because of his opposition to America’s entry into WWII. One of his books included a publisher’s warning about the potentially “unpatriotic” poems found inside. In 1965, three years after Jeffers died, the Sierra Club, at the time under David Brower, published a book of photos of the Big Sur coast interspersed with Jeffers’ poetry. The book’s title “Not Man Apart” is from these Jeffers lines:
“…the greatest beauty is organic wholeness
the wholeness of life and things.
the divine beauty of the universe.
Love that, not man apart from that…”
That’s the best reminder of all.