@andrew: Nonetheless the full meaning of permanent agriculture is still latent in the movement, and has its own precedent further in J. Russell Smith’s Tree Crops: A Permanent Agriculture from 1929 which was a deep inspiration to Mollison. Even after removing the agri- portion of the meaning of the word certain misconceptions are still possible, like envisioning some kind of inflexible, rigid human “utopia” perfected for all time in its permaculturishness.
Yeah, I wasn’t disagreeing. I’m just playing devil’s advocate by looking at the original question through the best light of permaculture. I often look at it in its most negative light. Anyway, it’s just for the sake of a dialectic approach in discussion.
I like the term adapticulture.
i will be revisiting this soon to continue finalizing this FAQ. my initial thoughts are to condense it, cut permaculture some slack, and move forward.
in the interim let us read something. a real-life friend of mine recently transcribed on facebook a section of Bill Mollison’s Permaculture Handbook to illustrate the relevance of social justice movements within permaculture. while it was transcribed to clarify the relevance of social justice, much of it can also remind us of how awesome Bill Mollison really was, and how much of his message gets cast away from the megaphone.
what he transcribed is incredibly relevant here, and will be a large steering mechanism when i return to draft this again.
1) The tragic reality is that very few sustainable systems are designed or applied by those that hold power, and the reason for this is obvious and simple: to let people arrange their own food, energy, and shelter is to lose economic and political control over them. We should cease to look to power structures, hierarchical systems, or governments to help us, and devise ways to help ourselves.
2) A people with a common ethic is a nation wherever they live. Thus, the place of habitation is secondary to a shared belief in the establishment of a harmonious world community.
3) We should therefore resolve to gain time to evolve ever more effective ways to assist systems or people . . . the very best preparation for security is to teach others the strategies, ethics, and practices of resource management, and to extend aid and education wherever possible.
4) The “United Nations” today is neither united nor represents nations . . . Many true nations, such as the Iroquois [Haudenosaunee] Confederacy or any tribal alliance with a common ethic, are not represented by such a body, nor are whole nations such as the Basques, Tartars, Kurds, Palestinians, Hawaiians, Hopi, Tibetans, Pitjatjantjara, Misquito, Aranda, Basarwa, Herrero, etc. etc. Most nations in the United Nation REPRESS a majority of peoples on Earth.
5) We start by defining nations as a people subscribing to a common ethic . . . Such nations may not have a common land base, or language, but do have a common ethic, minimally; >To care for Earth; to repair and conserve; > To seek peace, and to guard human rights everywhere; and > To invest all capital, intelligence, good will, and labour to these ends.
6) A concept of a global nation is, in fact, very well developed in such groups, and the idea of war or oppression across race, language, or territory is anathema to those allied in good works.
7) The world needs a new, non-polarised, and non-contentious politic; one not made possible by those in situations that promote a left-right, black-white, capitalist-communist, believer-infidel thinking.
8) Most human communities function in relation to a long-term sustainability only because they DO differ from others; what is possible to an Inuit (Eskimo) is not possible to a forest pygmy. Therefore, it is not differences in themselves that are important; it is how all groups relate to the basic rules of the local ecology that permit them to function on a long-term basis.
9) We need well-designed villages today more than any other enterprise: villages to re-locate those soon-to-be-refugees from sea-level rise, villages to house people from urban slums, and villages where people of like mind can find someone else to talk to and to work with.
10) Most of us live on lands once tribal, now “owned” . . . [refers to Figure 14.14 which describes the pattern of colonization and disenfranchisement of indigenous peoples worldwide].
11) SOCIO-POLITICAL AND ECONOMIC CONCERNS: A) The use of torture and imprisonment for repression of people; arrest or detention without charge or public trial. B) The continuous oppression of minority ethnic, language, cultural, or tribal peoples.
12) RESEARCH AND SCIENTIFIC CONCERNS: A) the perversion of science to assist war, torture, oppression. . . E) The monopolization of socially useful inventions by patents, especially in seed and technology.
13) Section 14.15 “Aid and Assistance in Areas of Need” . . . Some of the factors that greatly assist in effective aid are therefore: > Courtesy and respect for traditional diets and methods, cultures, and languages. > Efforts to reach all sections of society.
be back soon!
just dropping this here for near-future reference, lest i forget i ever came across it:
“If we lose our forests we lose our only instructors. People must see the forest and wilderness as the greatest educational systems we have on the planet. Our true teacher is Nature. If we lose our universities . . . we lose nothing. If we lose the rainforest, we lose everything.”
- Bill Mollison, from The Global Gardener.
4 posts were split to a new topic: Could feralculture and technopermaculture get along with each other?