How does the race to make algae do tasks for us undermine the ability of those algae to perform their metabolic tasks?
My colleagues and I have a new article out looking at the limits of enclosed ecosystems (lab controlled algae breeding for energy/food/oil, etc). Algae live in consortia and need communities of different organisms to flourish.
How can we design our bioreactors to be more interspecies ecosystems rather than sterile systems, in order to reduce the energy use and inputs for algal photobioreactor (PBR) systems?
When we farm fish, do we think that, perhaps, we’re being farmed as well? If not? Why not?
When we bind life to fulfilling one function: delivering to us what we think we need; do we ponder whether our life also is bound to what someone else desires?
When we subordinate another, do we think that in this same process we are also being subordinated?
These are not idle thoughts, but the fruits of different ontologies. If we believed, for instance, in the Kantian Categorical Imperative – popularized as the ‘do unto others as they would do unto you’ Golden Rule – perhaps more advanced cultures, such as various indigenous peoples and cultures that still venerate wisdom, sophia, might understand it thusly:
It is not just wrong to make another your instrument (your tool) because it takes away their autonomy and agency and cheapens their life and does not develop their capacities not enable the universe to experience more flourishing which could lead to morphic resonance of higher echelons of joy for all – it is because when we involve ourselves in instrumentalism, we become tools.
Hegel basically said as much in his Master-Slave dialectic in Phenomenology of Spirit. When we outsource tasks, we also lose our ability to do things that might again become necessary. By commanding, we also become dependent. It’s like the modern white collar worker who can make you an excel spreadsheet but can’t change his own tires. That’s why when we outsource the growing of our food, we become slaves (or addicted, or susceptible) to the machinations of oligopolists providing our food. They can do anything they want, and unless we’re willing to seriously challenge their power, we’re helpless.
But the thing about instrumentalism which is so rich, is that in a relational ontology/cosmology, you are what you eat eats, to quote Michael Pollan. It’s not just that you do something and get away with it or not according to cosmic laws, but that depending on how you care for and treat yourself and the world, the laws governing reality (for you) themselves change. And when enough people make certain decisions, to enslave and instrumentalize, the planetary oversoul, or noösphere itself reflects the shared practices, calls in attractor energies, and signal boosts them.
This is part of why the relativists and constructivists are on to something. Reality does morph and transform according to how we relate. But that doesn’t mean that you can just do whatever you want with impunity. To the contrary, it becomes very clear that just the opposite conclusion is warranted. The fabric of the responsive universe (Meeting the Universe Halfway, thanks Karen Barad) folds to amplify and feedback our impulse. We have creative direction to alter – but not dominate – the relationship of the circuits of fate and possibility. So, it really matters if our heart is kind, our mind is unperturbed, and our body is feeling at peace, so that we can radiate in our thoughts, emotions, actions, intentions – extensions of these frequencies, rather than ones of rancor, hate, resentment, ressentiment, shame, guilt, regret, not-being-good-enough, imposter syndrome, etc.
In conventional reality, none of this really matters. The rules of the game are given by either nature or culture (natural law or positive law) in a fixed manner. They don’t change. So all you have to do is to learn them and stick with them. And then once you get good and getting consistent results, you can learn where you can cut corners. And as you cut more corners and cheat a little bit, you can notice where in your life the ripple effects of karma from such actions supersede on your mission, or not. Are all cheats just boons, unqualified goods? Or, does such ‘cleverness’ kick you in the but, destroy your sleep, keep nagging worry and anxiety eroding your quality of life? Or worse: do the thinks that you care about start crumbling around you, and you don’t know how to cope, so you just double down on extractive behavior?
These are things we should ponder, and get clear from the outset. This should be the first question we ask of each other before we shake hands.
I have a new blog post over at the Erasmus University Rotterdam initiative I’m a part of, the Dynamics of Inclusive Prosperity. This interdisciplinary research team from law, business, and philosophy brings together mavericks who work across disciplines, and are both cognitively and operationally open to working with and between traditionally-siloed faculties.
My latest contribution, Interspecies Prosperity: What it is and why it matters, deals with the paradox of health. As long as we’re preoccupied with our own health and well-being, if we are so to the detriment of our surrounding ecosystem, we end up getting sick, as we are of course permeable membranes to our environments. Hurting others to get ahead ipso facto produces the types of results in public health that we’re seeing today in the US, for example: 4 years straight of decreasing life expectancy. We’ve sunk all the carbon sinks, and compounded the growth on a finite space. Increasingly, in medicine, major institutions as well as rank and file physicians realize that we have to tackle environmental degradation and the climate crisis if we care about health, both at the individual and collective levels. This shift in priorities in medicine of course clashes both with personalized medicine and other expensive and pay-to-play forms of care. Unless we take care of our commons, our medical outcomes are going to be stochastically worse. Even it it’s not me or you, our chances of thriving and surviving go down significantly when we’re breathing contaminated air, have microplastics in our food and water, and toxins in everything we come in contact with. So, we have to learn the hard work of care for our environment, caring for our locality, and also the extension of commodity chains that like lashes connected to our every movement reverberate around the world in their ramifications. We have to learn to work together to take responsibility to clean up this mess. That will be the best medical insurance we can buy.
The ISEE, or the International Society for Environmental Epidemiology, is an organization that one would expect to walk its talk. After all, it has been around for 31 years with its annual conferences, and is one of the most sophisticated and cutting edge of the biological medical sciences. Environmental epidemiology’s ability to aggregate data across many different scientific domains in a meaningful way, to build off of findings in genetics, population biology, medicine, and public health, is truly extraordinary. Furthermore, the field has demonstrated a commitment to addressing questions of environmental racism, classicism, and gender inequality, and is actively diverse.
Why then, at my first ISEE conference, in Utrecht, which was a 30 minute train ride from my home in Rotterdam, am I bombarded with 1960s style catering?
I know, I know. Why pick on such a minor detail? After all, the content of the meeting is driving policies far more important than some PC peccadillo having to do with food, right?
I do not dispute the good of bringing people together here. I do not dispute the good of the research, the necessity of the work. But I do object to the weak argument that because of all the other good being done, that we can ignore our own personal emissions and harms, that we can refuse responsibility to do our part, to do better, to be the change we wish to see in the world.
The metaphor is how discredited Al Gore has been for flying all around the world on his private jet to promote sustainability. It doesn’t pass the smell test. How can we say, “Do as I say, not as I do?” It’s this sort of elitist thinking that got us into this quandary in the first place.
Example A. In a Symposium session today on “A World less dependent on fossil fuels — scientific evidence and corporate influence,” a presenter brought up the fact that the way academic conferences are organized are going to have to change. But, the presenter said the AMA (American Medical Association) has to change, but immediately addended his comment with, “But not the ISEE.” I and a few others blurted out “Why not?” Why is our precious little conference exonerated? How are we any different, except for our smaller size? People still are arriving from all over the globe via airplanes to spend 3 days presenting a 10 minute paper and then hanging around nervously at the peripheries hardly communicating with people they didn’t already know.
Which leads me to the point of my post.
I have been to APHA and many other larger and smaller conferences, in Europe and the US, and I am sorry to say that this is the least environmentally sustainable conference I have ever been to. The fact that hundreds of thousands of pieces of single-use plastic are being used every day for this conference should be sobering to us all.
And the fact the majority of the food is meat and animal-based shows the height of hypocrisy on environmental issues—not leadership.
Therefore, I propose that the ISEE adopt the following two binding resolutions, effective immediately, and for all future conferences:
(1) Conference organizers and any other contracted companies and caterers shall only use reusable forks, knives, spoons, plates, bowls, cups, and other food ware items. This includes no longer relying on single-use creamers, sugars, etc.
(If the ISEE and its conference organizers are still addicted to disposables, at least have them be PLA (compostable bioplastics), which is a far second-best to washing actual silverware and dishes, but is still better than sucking down more on the plastic-petrol pipeline.)
(2) In light of the well-documented harmful effects to personal and planetary health, ISEE conferences and gatherings shall only serve vegetarian meals, with a minimum of 50% of all meal items being vegan (and clearly labeled). This is consistent with the evidence base and ISEE’s leadership in walking our talk on health and climate change. Please forward these resolutions to the authorizing boards, and let me know the outcome of the vote.
I see this as a beginning, not a destination. Complacency on these issues will just make the ISEE less relevant. For example, the name badges are oversized non-recyclable hard plastics. A huge amount of waste. And instead of giving steel water bottles out at every conference, just start selling them, and advertise in large font “BRING YOUR OWN REUSABLE WATER BOTTLE.” A little prevention goes a long way. But we, more than anyone, environmental epidemiologists, already knew that.
It turns out, that in the ISEE’s 2018 meeting in Ottowa, Canada, a country quickly becoming synonymous with oil power obliterating public health, that affiliated societies part of the ISES-ISEE joint conference received financial sponsorship by ExxonMobil — a huge conflict of interest! That the ISEE, and its local organizers let this one “slip past them,” is a huge cognitive-ethical bungle. How can public health researchers be credible in evaluating the science of pollution when they are lining their pockets and funding their meetings with those very same polluters’ dollars?
In the Introduction to the symposium on “A world less dependent on fossil fuels – scientific evidence and corporate influence” Prof. Dr. Manolis Kogevinas, Research Professor of the NCDs Program at the Barcelona Institute for Global Health, gave a talk on August 26th, 2019 that included the following abstract:
The Symposium organised by the Policy Committee of ISEE originated following the widespread surprise and annoyance of our members from the sponsorship of the 2018 ISES-ISEE joint conference in Ottawa by ExxonMobil. ISEE did not directly accept these funds but other societies are more willing to accept them. We will argue that organizations representing health researchers should not accept support from the fossil fuel extraction companies. Banning health research funded by the tobacco industry helped bring major public health gains; we will argue that we should do the same with BigOil. We further argue that ISEE should become more vocal on this issue and promote measures such as divestment from these industries. There are three main reasons for taking this position: (i) The most important is that fossil fuel industries are major determinants of human disease and environmental deterioration; (ii) The second is that they knew! Like the tobacco industry, Big Oil knew for decades that their products could make the planet uninhabitable, and intentionally buried the evidence; (iii) The third reason is that like our stand against the tobacco industry that resulted to significant public health advances, we should take a categorical, effective and clear-cut position against the products and actions of these harmful industries. The science is more than adequate to warrant action. Unless we do this, we will not be able to effectively convince the lay public and our politicians of the urgency with which we must mobilise. The proposed Symposium will illustrate major aspects of health consequences of fossil fuel combustion and the reactions of the industry trying to influence epidemiological research. We will discuss on the way epidemiologists should continue providing essential support to health policies avoiding corporate interests while encouraging industry and other stakeholder involvement as a part of the solution to the problem.
This Thursday, November 2, 2017, from 6-10pm, I’m very pleased to be presenting my work on interspecies seeing at the California Academy of Sciences. Their NightLife series, where the CAS becomes a 21+ venue for cocktail-fueled science, exhibits cutting-edge hands-on research to the public. Mingling scientists and community, the evening also offers access to their planetarium and living rainforest biosphere exhibit.
My exhibit will be on Interspecies Vision–a look at how other critters see the world, and how we can make sense of their sensory experience through the confines of our human-specific senses.
We’ll also be presenting the 4th yellow experiment: a yellow that only 2-10% of women can distinguish as different, based on the fact that instead of being trichromates like the rest of us (3 different types of color cones in their eyes), they actually have a fourth cone, making them tetrachromates capable of seeing a wider range of the visible color spectrum.
This after-hours museum-going made fun experience seeks to thrill with inquiry, curiousity, and the bizarre wonder of nature.
This is the first time since I moved back to California last November that I’ve been able to engage a world-class group of scholars and change-makers gathered together with the sole purpose of harmonizing human systems with natural ones.
Last weekend at the 27th annual Bioneers Conference, I had the pleasure to converse with an array of people implementing the ideas of ecology and symbiotic biology so crucial to this current phase of our planetary development.
In moving out of linear, industrial factory-based models of the world and the self, the cyclical, spiral, redundant, diverse, resilient, and networked models of living organisms and ecosystems emerge as the tenable schemas best suited to life–human and otherwise.
Biological Pioneers are those who despite resistance from business-as-usual forge ahead to dream up, pilot, and implement technologies and policies that nudge our consciousness and practices towards a more equitable, sustainable, diverse, and fruitful organization.
As this work has profound resonance with my own projects, I was delighted to share company with Paul Hawken, Janine Benyus, Joanna Macy, Starhawk, Bill McKibben, James Nestor, Mark Plotkin, Bren Smith, and Vien Truong, not to mention the numerous activist artists and performers. There were many other talks and conversations I would have loved to engage in, were it not for the limitations of time.
As filmmaker René Scheltema identifies in Normal is Over, just as there are keystone species for an ecosystem, so too are their keystone individuals for movements; and in the movement towards regenerating harms from planetary anthropogenic disruptions, Bioneers is definitely a hub for bringing together the keystone individuals and groups working for an ecologically just and beautiful future.
One of the takeaway messages from Bioneers that warrants further reflection is the connection between the Beautiful, the True, and the Good–Socrates’ classic koan that repeatedly becomes the foundation for further dialogs about the metaphysical nature of the universe as well as the practical question of how ought we to live. That ecological aesthetics, a certain harmony between species, however carnivorous, dangerous, agonistic, and harsh that harmony might be, can be a guiding thread for understanding nature at a deeper level, remains with me. Bioaesthetics, or the beauty of life, the harmony of composition, is not something that permits judgment from anthropocentric–or, let’s be frank, culturally-specific and often manipulatively propagandized–aesthetic standards. Rather, bioaesthetics knits with complex systems theory as a pattern we can recognize to intuit ecological milieus inhabiting a state of resilience. The slack (buffer room), diversity, flexibility, and redundancy of complex resilient systems, proffers poigniant lessons for a planet in crisis (Gallopín 2002, 390). These patterns lead us organize and compost existing material into pathways that enable rather than undermine the development and evolution of complexity, synergy, and symbiosis.
Gallopín, G., 2002. Planning for Resiliance: Scenarions, Surprises, and Branch Points, in: Gunderson, L.H., Holling, C.S. (Eds.), Panarchy: Understanding Transformations in Human and Natural Systems. Island Press.
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