Interspecies Vision Design Lab at the California Academy of Sciences’ NightLife series

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.

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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.

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Owning Life versus Thwarting the Hygiene Hypothesis

 

With such a provocative title as “Pet Ownership Protects Us Against Allergies,” UCSF’s Dr. Homer Boushey makes the claim that children brought up with pets inherit some of their protective microbes that mitigate against developing allergies.

 

 

 

 

While certainly the science on exposing human children and adult humans to other forms of life soundly concludes that microorganism transfer is on the whole necessary for healthy (mind and body) development, owning life for the instrumental good of health is quite a quixotic mission. Destroying the planet and then importing charismatic genetically-altered (through breeding now, later through genetic engineering) cute critters that bypass our evolutionary instincts for fear by mirroring the oversized eyes of babies and other exaggerated features, is like getting silicon peck implants instead of actually doing manual labor to help society. It puts a natural symbiotic process into the realm of money–the financialization of nature. This devalues nature as such, and sees pets in terms of their use value for boosting infant immune systems. Such a logic is hopelessly backwards. Instead, we should be concentrating our energies on rewilding our cities, returning our suburbs to parks where humans can go, and letting our wild areas get a breather from human interference for at least a few generations. Then, living everyday with healthy dirt, animals and plants, we will receive the bounty of beneficial microbes we need to stay healthy and avoid sickness. Proper farming and permaculture principles, and creating new definitions of hygiene which are integrated with healthy ecosystems, achieves to a much greater degree the goods Dr. Boushey might wish to confer on our ailing feeble-minded culture, while also solving most of our other problems along with it.

Furthermore, it’s high time humans question ownership. Ownership of other bodies for our own benefit–bringing these bodies out to use and cuddle or parade, is just another misbegotten form of biopower. Where are those Foucaultians who apply biopower to pets? How do we think humans got the beneficial microbes we needed before there was even possible ownership of pets? Perhaps we need to rethink our antiseptic western civilization, our throwaway economy, and slavery of life to realize that continuous contact with the more-than-human word is the only way we will regenerate ourselves and nature.

Bioneers 2016

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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.

In coordination with the Biomimicry Institute, the Conference brought researchers and activists from the frontlines of science and society to discuss inter-kingdom signaling, decoding of sea mammal communication via sonogram mapping and computer-aided filtering, growing the future of food with sea vegetables through zero-input seaweed farming, and developing methods to help all people reconnect with their indigenous roots and knowledge to bring forth sustainable and stewarding practices of land cultivation based on place, season, and community.

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.

 

Desperate for Nature

The Guardian recently aired an article on a boutique hedgehog petting zoo-café that opened in Tokyo. For $9 per person, visitors can drink coffee and cuddle these animals. Popular with kids and adults alike, this café, named Harry to pun on the Japanese pronunciation of “Hari” meaning spiky, aims to soothe the souls of nonhuman nature deprived urbanites.

While the Guardian sells the phenomena of animal voyerism cafés as a cute part of Japanese culture, I read this situation of one of perversity. These animals, 30 different species of hedgehog, are for sale, and their raison d’etat is to be handled, petted, and inadvertently abused by children and well-meaning connection-deprived adult humans.

Capturing animals in the wild and breeding them for commercial purpose is like putting an ape on display to be laughed at and anthropomorphized. The authentic hedgehog encounter happens conveniently enough in a city, where these animals would not last 5 minutes outside the café before being run-over by a car or otherwise killed. These animals are given what Agamben has called “bare life.” Yes, they are living. But they are stripped of their Umwelt. They have been deprived of their prey and predators and are kept in glass cages; looking happy enough to the projecting human. But their lives remain ones of involuntary slavery, and at-will arbitrary torture.

Certainly, the humans paying their blood-money for an hour of handling these creatures don’t think of their actions as morally or physically abhorrent. They are simply buying a service, a product, that happens to be free and unrestrained access to another living body without consent. But the pervasiveness of such shops in Tokyo, and with much of pet ownership in general, is that these creatures end up becoming the dumpsters for unresolved human emotions and energies, positive and negative. They are infected with our moods and attitudes, on what invariably end up being what Karen Barad calls “marks on bodies.” When you put hedgehogs in a commercial setting, you don’t get hedgehogs “as a representative of a species” or as a token of a type. Instead, what you get is an onto-ethical-epistemological nexus of performances which can only be true as every aspect of the encounter.

While such encounters might assuage some of the Naturverlassenheit of zombie robot consumers, it does little to establish anchor of learning from these hedgehogs as autonomous agents with geographic and environmental histories and desires of their own.