Eight years ago when Peak Oil became a part of my life, and my DIY spirit kicked into high gear, I had no idea about the journey I was about to embark on. From the beginning, food security and providing for my family had always been my main concern. While it is true that the effects of Peak Oil will be far reaching, long term, and in some instances painful, nothing is more important than food and water security, with shelter coming in a close second. Unlike food, clean water, and a dry place to live, we can survive without cars, iPods, high fructose corn syrup, industrial agriculture and so many other modern luxuries that people take for granted and think they need. Admittedly, I love being comfortable. I like staying warm on cold winter nights, and eating food when I am hungry. I love hot showers and cold beer, and I like knowing that by washing my hands and having good hygiene I will not die prematurely from a preventable disease.
But what I dislike, or even to be so bold and say HATE, is the way humans have squandered our natural wealth and resources. I hate that for one rich person to be luxuriously comfortable, thousands of others live in squalor and go to sleep at night hungry. I hate how a person can be morbidly obese in a food desert, and I hate Monsanto and Bayer Corp for murdering honey bees and enslaving farmers! That is a whole lot of hate, and though it is genuine and aimed at the right targets – that hate, anger, and negativity does nothing good for me. I learned early on as a radical environmental activist that it is damn near impossible to change this corrupt and destructive system.
So after “retiring” from trying to stop highway construction and timber cuts, I was left with an empty feeling, a disenchantment with life, and a sense of powerlessness. It was a dark place, and it wasn’t until I met my wife and we planted our first garden together that I was able to start seeing the light again. Those first years and gardens were full of mistakes and missteps, but we kept at it and those gardens and our love have only grown and flourished.
It was at the same time as when Peak Oil entered my vocabulary that I started to hear about an idea called Permaculture (Permanent Agri/Culture). Already having a few good gardening seasons behind me, and starting to crawl out of that dark hole I had found myself in, Permaculture began to fill in some of those blanks left over from my days as an Eco-Warrior. Not only does Permaculture question and confront the path modern civilization has gone down, it also offers a whole interconnected web of ideas and solutions that coalesce perfectly with the converging crisis of Peak Oil and climate change. And while I am glad to know that there are still people out there putting their bodies in front of bulldozers and chainsaws to stop the destruction of the wild, Permaculture gives us the tools to create and live in the world we want, and to help heal the one being murdered.
Like many other people, when I first encountered Permaculture I thought it was just about gardening – incorporating fruit, nut trees and other edibles into your landscape, using mulch, and composting. And yes it is true that all these are a part of Permaculture, it is also so much more! Permaculture is an ecological design system that helps to connect all aspects of our lives. From the food we eat, the water we use, or the fuel that keeps us warm, Permaculture can help us obtain the necessities for life in ways that work with the Earth and promote the long term health of the planet.
The techniques and solutions offered by Permaculture are as diverse and unique as all the ecosystems and landscapes that surround us. What works in one place may fail in another, but despite the differences, it is Permaculture’s bottom-up approach and adaptability that allow it to be used the world over. The challenges we face from Peak Oil and climate change are epic in scale. In the case of Peak Oil everything about our modern, fast paced lifestyles rely on abundant supplies of cheap oil. Cars, plastic, hamburgers, industrial agriculture – you name it, are all either made up from or use huge inputs of oil. If the tap gets turned off because of economic or social turmoil, or the price skyrockets and makes petrol unaffordable – kiss convenience and disposable culture goodbye and say hello to hard times!
Climate change is a different monster all together. Where Peak Oil has some predictable outcomes, climate change, whether human influenced (a most likely scenario) or part of some cyclical system that the Earth goes through every couple of million years (which has happened many times throughout the Earth’s 4 billion year long life), we are headed for territory where no modern person has ever been. 100 year floods happening every few years, wildfires of epic proportions, drastic temperature swings and repeated seasons of severe drought are just the beginning. While there are plenty of climate models and predictions, how the long term effects of climate change will actually impact the Earth are unknown. What we do know is this – the planet is warming, atmospheric carbon is on the rise, polar ice caps and ancient glaciers are melting, aquifers are being depleted faster than they can be replenished, forests are still being cut down at unprecedented rates, and we lose more topsoil each year. All of these add up to a potent cocktail that is sure to leave us with one hell of a hangover when we decide to wake up from this binge!
This is an overwhelming list of of problems we face as a planet. Dealing with energy descent alone will be difficult enough, but when you throw climate change into the mix, it almost seems hopeless. It is an uphill battle we face, and one that we could quite possibly lose as a species if we stay the present course, but Permaculture offers solutions to this predicament. It is getting late in the game, but humans are resilient and have proven in historic times of hardship that it is possible to pull through and adapt to new circumstances.
An idea I have had recently is that “All roads lead to Permaculture”, and in this sense of the word – Permaculture is the destination we need to aim for if we want any chance of surviving and moving human culture into the future. The largest challenge we face is going to be scaling down every system, industry, and all the other myriad endeavors we participate in to a human scale. What does this mean? It means we need to stop relying on fossilized solar power (oil, natural gas, and coal) to do the work for us. We need to design simpler, smaller and more diverse and efficient systems of agriculture, industry, commerce, city planning, living arrangements, community and civic dynamics, waste management, and all the other aspects that contribute to the human project.
Permaculture gives us the tools we need to accomplish this task. As mentioned earlier, solutions will manifest themselves in different ways for different locations and different cultures, but the underlying ethics of Permaculture are universal and will form the foundation for a world transitioning into energy descent and a changing climate. Many of the ideas, solutions, and principles offered by Permaculture are not new to human culture, and find their inspirations and origins in traditional and indigenous cultures that date back to before the agricultural revolution that started 10,000 years ago.
A good example of this is the idea of polyculture, or growing more than one crop in any given location. Nature doesn’t grow just one plant (especially in straight rows) in an ecosystem, but a mix of many different plants that all play different roles within that one ecosystem. Before the dawn of modern agriculture, native people across the globe relied on and, in many instances, participated in these diverse landscapes. They were as much a part of them as the plants and other animals. There is strong evidence that suggests that the continent of North America, prior to European invasion and conquest, was a highly managed and diverse ecosystem that contained thousands of edible fruits, vegetables, nuts, herbs, greens, and animals that the First Nations people tended, cared for and influenced through their actions and choices.
This idea of polyculture in todays world does not differ too much from the example above, and when it does, it is only in a matter of scale. While it would be foolish to think that we could go back to the world of pre-European North America (at least anytime soon), there are things that we can do right now to add more resiliency and diversity to the way we are growing our food. A good example of this is happening in Wisconsin. Mark Shepard is a Permaculturist who is attacking conventional agriculture in the heart of Corn Country. On his New Forest Farm, that only 18 years ago was a dying corn field, he is now growing chestnuts, hazelnuts, walnuts, apples, currants, gooseberries, cane fruits, pigs, cattle and many more edibles in healthy polycultures that work with the land, rather than against it. Through the use of keyline land design, he has created ponds that retain massive amounts of water which in turn have increased the amount of wildlife and vegetation, has begun to rebuild the soil, and has also started to recharge the aquifers that are underfoot.
Rather than relying on a rotation of corn and soybeans (and enslavement to Monsanto and the other BIG PHARMA corporations) for his income, he now has multiple sources of revenue because of his diverse selection of perennial crops and meat animals, he is producing real food that can actually nourish the human body, and is helping to heal the land. He has coined his idea and way of growing food “Restoration Agriculture”. He is taking Permaculture to the next step, and showing how it can be done on a large scale and be a viable option that can compete with conventional agriculture and help to feed the world’s population. Mark Shepard is doing something few rural farmers even consider as an option – he is trying to insure a livable planet for the generations to come by leaving the land in better shape than when he started. We can all learn something from the projects he has going, and adapt them to our own scenarios.
While Mark Shepard is a rebel farmer surrounded by monoculture rotations of corn and soybeans, where does that leave the rest of us? How do those of us in cities and suburbs utilize the tools of Permaculture to the benefit of our families, communities and ultimately the planet? How do we design systems and landscapes that start to heal our suburbs and cities and leave them in better shape for our children? These are big questions, and rarely are they answered honestly or comprehensively.
I recently had the pleasure to see Mark Shepard speak in person, and he addressed this very issue, among many others. Urban sustainability is a hot topic right now (as it should be), but it is all too easy to come up with responses to the challenges we face that make us feel good, but have very little real life impact on improving the conditions we find ourselves in. The first step we can take is to stop candy coating the hard realities we face. Human culture and the planet are on the brink of major change. I am hesitant to say extinction, but it is within the realm of possibility that we may not be here in a few generations if things continue on with business as usual. Our planet is a finite one, ruled by limits of resources, populations, and physical land. When the balance of these limits are thrown off by reckless consumption, overpopulation on a given landbase, and depleting resources, some form of collapse is unavoidable. This is where we are headed if we do not radically change the way we inhabit this Good Earth.
The above example of Restoration Agriculture is not only needed in the countryside, but in the city as well. We need to start taking the basic principles of Permaculture more seriously and applying them to everyday life, in real settings. We need to stop shitting in our drinking water, we need to figure out better ways of heating our homes, and we need to shorten the supply chain of the food we eat. We need to realize that the economy cannot grow for ever, and that the true economy is the household economy – real products made by and for real people.
We need to do the unthinkable – rather than the continual encroachment of civilization into wild areas, we need to start ripping up parking lots and building garden walls with them. We need to start dismantling the Mcmansions and expansive suburbs and replanting the land in orchards, food forests, prairies, and unmanaged wilderness. Every lawn needs to be made over into diverse gardens of annuals, perennials, medicinal herbs and forage for livestock, and we need to get over the phobia of keeping livestock in the city. We have the knowledge and the resources to turn all forms of (hu)manure into a resource for our gardens, let’s do it! Rain barrels are great, but they won’t change the world. We need to rethink how we catch and retain water in urban (and rural!) settings. We can take keyline design, along with grey water systems and scale them appropriately to fit into smaller settings and start to rebuild our watersheds and wetlands on a micro scale. We need to revive the age old craft of tree coppicing (and planting), there by adding an element of energy resilience to our home heating bill with a renewable source of fuel, light building materials, and ultimately the reforestation (and sequestration of carbon) of our planet.
All this, and so much more has to be done to insure a livable planet for the generations that are to come. As it stands, we are not leaving much of a legacy to them. It is us, those who have the chance right now to start the healing process, who will be held accountable for the fate of the planet and human culture.
We have a long row to hoe if we decide to take on the challenges of energy descent and climate change. It will be the hardest task we as a collective human culture have ever been faced with. It will require patience, open ears, and the ability to work through our differences. It will require cooperation on a scale never imagined, and it will be EPIC!! It is truly hard to imagine what the world could be like if we succeed. It will NOT be utopia! It will NOT be perfect! It will NOT be easy! But it could be infinitely livable, sustaining us with all the basics we need to live comfortably in communities that have roots. It could restore what it is to be human, and give meaning back to our lives that seem to be lacking so much in today’s world.
Permaculture, a place where we use the examples of nature to shape, guide, influence, and design the ways we live on this Earth, is the destination. It is the place, the idea, the action, and the inspiration that we need to successfully heal our planet. Permaculture is restoration and stewardship of the natural systems that support all life on Earth, and the acceptance that we are part of these systems, not their masters.
Permaculture is the hope and dream that someday in the future, our grandchildren’s’, grandchildren can look back and know what we did was not for us, but for them. That they can look up at a forest of giant chestnut trees and know that we loved them! That they can drink the water because we loved them! That they can breathe the air because we loved them! That there is a planet to live on because we love them …. Peace & Cheers
I grew up in the 50’s and 60’s working and living occasionally on traditional farms and watched them evolve into monoculture farms. I was a young idealistic radical environmentalist who like you I think became somewhat apathetic because of the overwhelming power of the corporations who control the government. Now I think I see a resurgence of that revolutionary feeling we had back in the 60’s and 70’s. I live simply, organically growing and beekeeping and truly believe that great things are accomplished by the small acts of the many. Informing others, speaking out (as you do) is what will be the catalyst to the change that is inevitable. You have a great website. Thanks. http://strathconabeekeepers.blogspot.ca/2012/10/a-farm-for-future.html
Great job bud!
Well said Andy! Planting a garden in this time is a radical act- and turning your yard into a permaculture forest is- I’m not sure what- something beyond radical.
I share a lot of your fears about the future- I hope my grandchildren’s grandchildren are able to exist at all, and if they do, that they have something good to say about me. Teaching my kids to garden is a start. I know yours are learning too.
Peace and cheers!
This is long. I do believe something akin to permaculture is the future and that must include permaculturing ourselves to coin a phrase.
From: http://sunweber.blogspot.com/2011/05/we-are-here.html
http://peakoil.com/enviroment/overshoot-we-are-here/
WE ARE HERE
My formula for greatness in a human being is amor fati: that one wants nothing to be different, not forward, not backward, not in all eternity. Not merely bear what is necessary, still less conceal it—all idealism is mendaciousness in the face of what is necessary—but love it. Friedrich Nietzsche
Kaufmann, Walter. 1967. Basic Writings of Nietzsche. trans. and ed. p. 714.
If we don’t blow ourselves off the face of the earth in the struggle for diminishing scarce resources, humanity will survive. We are a powerfully resourceful and inventive animal. However, if we don’t address the issues below then in the long run it will be same old, same old. We will repeat what all animals do and what is particular to us humans.
As an expression of life, as a representative animal and as ourselves, we are exactly how we would end up. We are not dysfunctional, as some would have it. We did not take a wrong turn in the past, ten thousand years ago at the agricultural revolution. We are not a cancer on the earth and we are part of our environment.
There are several natural factors that have aimed us at this particular moment in human history, where population pushes against resource availability, where as a social animal we stand against each other, where we are immersed in an environment of our own creative making and where our brilliance threatens us.
We are exactly where we have to be. It is the nature of the beast. Every life form, amoeba, oak tree, aphid, mouse, will make as many of their kind as the resources in the environment permit. And they will use those resources until they are no more and they either die out or relocate to more resources.
We are no different. We have population density because we can. Unlimited growth is written into the code of life. In the universe’s ironic wisdom, not only are we driven by this code, but also it feels good. And, oh my, we know it feels good. So we mate and we do what we can to be able to mate.
And as any lifeform will do, we will use all the resources available to us both for propagation and for enduring in the present. Here enters the second prong of overshoot – population pressure. We are devouring our environment as fast as we find ways to use it.
As David Price states in his great essay that all should read:
“All species expand as much as resources allow and predators, parasites, and physical conditions permit. When a species is introduced into a new habitat with abundant resources that accumulated before its arrival, the population expands rapidly until all the resources are used up.”1
Price is defining the process of overshoot, the convergence of the dual population issues of density and pressure. (See also Catton, William. 1980. Overshoot. University of Illinois Press. Chicago).
Overshoot as noted is a characteristic of life itself. Another critical aspect defining our present situation is territoriality/tribalism. Many organisms define territory. The song of birds, the scent of dogs, the deed of homeownership each expresses marking of territories. As a social animal, our territories extend beyond solid things. Our groups are part of our territory. Our congregation, a clan, a tribe, and a nation these and others commandeer loyalty, energy, and defense if deemed necessary. This need for and protection of our social groups is a critical part of being human. Important to note the threat to any of these does not have to be directly physical. (See bibliography US and Them at the end of the essay)
The infant human’s need for attachment is well documented. This need evolves with the advent of language and self into a need to belong. There is voluminous evidence for attachment needs of all humans cross culturally. There is evidence for the behavioral and emotional results of various kinds of attachments. The need for identity is closely related to attachment. Here there is also significant research available as well as research on the disturbances of poorly formed identity. (See bibliography ATTACHMENT at end of the essay)
I am using the generalized term tribalism to indicate this human need for social identity and its protection. Tribalism dictates the stresses that limited resource create whether they are real or imaginary. When the physical scarcity of resources raises its ugly head, whether it is land, wood, oil, food, or mates, the group looks beyond their boundaries for more.
Support of the group is not particular to the human animal; however, we have several unique takes on it. We create group identities, boundaries of belonging of all sorts that are not physical or directly related to physical survival. A threat to our group(s) is a threat to our stability psychologically, socially and also perceived as physically.
Man can be the most affectionate and altruistic of creatures, yet he’s potentially more vicious than any other. He is the only one who can be persuaded to hate millions of his own kind whom he has never seen and to kill as many as he can lay his hands on in the name of his tribe or his God.
(-Benjamin Spock, pediatrician and author (1903-1998)
Benjamin Spock, Decent and Indecent (1970), quoted in Rebecca Davison and Susan Mesner, eds. The Treasury
Of Religious & Spiritual Quotations: Words to Live By (Pleasantville: Reader’s Digest, 1994), p. 224.)
William Bridges indicates four ways we are embedded in our world – identity, engagement, orientation and enchantment. (Bridges, W. 1989. Transitions. Addison-Wesley. N.Y.) (See also my essay for a more in depth description of these aspects – http://sunweber.blogspot.com/2011/03/transitions.html) Disruption of these especially our enchantment, our way of seeing the world, our way of making sense of the world and our place in it, is a serious threat.
Some atheists and other critics of religion like to use the analogy of a crutch for religion – which it is something that the weak use to get them through otherwise difficult situations. The implication is that, if they were stronger (like us) they could dispense with the crutch and walk independent and free. [But] you cannot pull a crutch from underneath a cripple and expect him or her to walk. Rather, they will fall and then probably blame you for the accident. The real point is more profound but perhaps more discouraging: religion for the religious person is like culture for the cultural person – it is glasses, not crutches. And these glasses are not prophylactic – they do not help the person to see “better.” They make seeing at all possible. Maybe an ultimate analogy for culture in general and religion in particular is not glasses but the very eyes themselves. You could not expect to pull someone’s eyes out and have them see better, any more than you could expect to take away someone’s culture and have understand and act better.
Eller, David. 2010. “The cultures of Christianities.” In The Christian Delusion edited by John W. Loftus. Prometheus. N.Y. pg. 44
In may seem that I am targeting religions as the bad boy of group cohesiveness and group violence. Religion, spirituality and their many facets and manifestations have been an interest of mine for decades so I have more sources for them. There is considerable literature around these issues. (See US AND THEM in the bibliography). Nationalism, tribalism and other exclusionary groupings have contributed to violence against the other across human history and human cultures.
Religion creates unchallengeable aspects – such as salvation or submission – that are as proprietary as a deed to a home. The group and the individuals of the group must defend these unchallengeable aspects for continued belonging and stability.
The postulation of invisible, undetectable effects that (unlike atoms and germs) are systematically immune to confirmation of disconfirmation is so common in religions that such effects are sometimes taken as definitive. No religion lacks them, and anything that lacks them is not a religion, however much it is like a religion is other regards. Pg. 164. Dennet, Daniel. 2006. Breaking the Spell. Viking. N.Y.
A fourth and particularly human issue is our manipulation of the environment both physical and social. As I mentioned in the opening paragraph, we are a powerfully creative and inventive animal. Our abilities in using the natural environment and manufacturing devices of all kinds to facilitate our living more easily in the moment on the earth is our particular tool for survival. The eagle has its eye sight, its soaring, its talons as tools for survival; ours is in part our technological ability (I believe we have an even more profound ability that allows enculturation of all humans, see: http://sunweber.blogspot.com/2011/05/self-talk-human-adaptation.html).
These abilities carry with them a flaw, a flaw that may well be fatal. We are not designed to consider the long term. We are designed to be aware of the immediate; the tiger in the brush, the viper in the tree – immediate dangers and fears – the fight or flight response. Only particular and a limiteds number of members of a group see into the distance.
Consider it this way. If humanity is seen as a person who is 100 years old, the first 99 years of her life would have been spent as gatherer and hunter. She would have only one year to adapt to the changes in family structure, living arrangements, child rearing and all the other pressures and stresses that the shift to agriculture brought. This same 100 year old person would have five or six days to adapt to the enormous changes brought about by the industrial revolution. And less than a day to adapt to the mass of information made available by electronics.
Each adaptation moves us further away from the original social and physical environment of our emergence. Is it bad or wrong? This is not the criteria. There is no fault. Each accommodation comes from necessity and is the best we know at the time. At the leading edge of human history is an accumulation that expands and deepens the knowledge of our travels. (From my essay: http://sunweber.blogspot.com/2010/05/superman-plays-with-kryptonite-dice.html)
We are burdened with a belief in our specialness which we think manifest as our seeming control of the environment. This control is an illusion founded in perhaps arrogance, short sightedness and hubris. The evidence that it is an illusion continues to manifest itself and is given proof by the convergence of the many issues facing humanity at this point in time. Ozone depletion, acid rain, nuclear waste, oil spills, population predicated on a nonrenewable resource, radiation in the air, radiation in the water, medicines in our drinking water, depletion of clean water globally, melting of glaciers and ice caps the list goes on and on.
We simply do not account for unintended consequences. One of the powerful unintended consequences is our distance if not mental and emotional divorce from the living environment. We are absolutely connected to our environment, an environment of our own making, mechanical timings and straight lines. By losing our awareness of and embeddedness in the living environment, our sense of specialness blinds us to the true connectivity of all things. This imperils our very existence. And it is cumulative.
A fifth aspect of our humanness that threatens our existence is inequality. When humans groups grow beyond the gatherer/hunter size, a disparity evolves. The stronger, “richer”, sometimes smarter will hold higher assess to resources and reproduction. As groups grow in size, the disparity grows along with it.
Five natural aspects of life and being human have been named: population, resource consumption, tribalism, unintended consequences of our “genius” and inequality. We must in our genius figure out how to mitigate these or as I said earlier, we will continue to overshoot, battle for real and imagined resources and misuse our special tools of survival. It is truly a conundrum. These aspects support and celebrate life and as with any animal and with our particular human challenges they threaten overshoot and conflict in their very success.
How to accomplish this “social engineering” while being fair and not dictatorial should be the immediate debate and exploration. How do we enjoy the pleasure and sensuality during procreation and separate the pleasure and sensuality from procreation? When do we instill these behaviors and attitudes while protecting the young from power-over? How do we assess technological applications without stifling creativity and inventiveness? How do we reemerge our enchantment into the web of life and celebrate that connection? If these issues demand development of politics, economics and even religion, how do we protect against tyranny?
I have thought about these issues for decades. I don’t know.
****************************************************************************
1Price. David. 1995. Energy and Human Evolution. Originally published in “Population and Environment: A Journal of Interdisciplinary Studies”, Volume 16, Number 4, March 1995, pp. 301-19. See original at: http://www.dieoff.org/page137.htm or http://www.mnforsustain.org/price_d_energy_and_human_evolution.htm
US AND THEM
Dennet, Daniel. 2006. Breaking the Spell. Viking. N.Y.
Avalos, Hector. 2005. Fighting Words. Prometheus. New York.
Berreby, David. 2005. Us and them: understanding your tribal mind. New York: Little, Brown and Co.
Cumpsty, John. 1991. Religion As Belonging. University Press of America. N.Y.
Docker, John. 2008. The Origins of Violence: Religion, History and Genocide. University of New South Wales.
Douglas, Tom. 1995. Scapegoats: Transferring blame. Routledge. N.Y.
Ellens, J. Harold. 2007. The destructive power of religion: violence in Judaism, Christianity, and Islam. Westport, Conn.: Praeger.
Gaylen, Willard. 2003. Hatred. Public Affairs. N.Y.
Larsen, Stephen. 2007. The fundamentalist mind: how polarized thinking imperils us all. Trade paperback. N.Y.
Newberg, Andrew. 2006. Why we believe what we believe: uncovering our biological need for meaning, spirituality, and truth. Free Press. N.Y.
Prothero, Stephen. 2010. God is not One: The eight rival religions that run the world- and why their differences matter. Harper. N.Y.
Rozenblit, Bruce. 2008. Us against them: how tribalism affects the way we think. Kansas City, MO: Transcendent Publications.
Rue, Loyal D. Religion is not about God. Rutgers University Press.
Schimmel, Solomon. 2008. The tenacity of unreasonable beliefs: fundamentalism and the fear of truth. Oxford University Press, USA.
Spock, Benjamin. 1970. Decent and Indecent. Quoted in Rebecca Davison and Susan Mesner, eds., The Treasury of Religious & Spiritual Quotations: Words to Live By (Pleasantville: Reader’s Digest, 1994), p. 224.
Volkan, Vamik. 2004. Blind Trust. Pitchstone. Virginia.
Wellman, James. 2007. Belief and Bloodshed. Rowman and Little. N.Y.
Wentz, Richard. 1993. Why People Do Bad Things in the Name of Religion. Mercer University Press. Georgia.
ATTACHMENT
Abrams, D., Hogg, Michael, Marques, J. 2005. The social Psychology of Inclusion and Exclusion. Psychology Press. New York.
Bruhn, J; Philips, B.; Levine, P; and Mendes de Leon, C. 1987. Social Support and Health: An Annotated Bibliography. Garland Publishing. N.Y.
Donaldson, F. 1995. “Belonging: That Bargain Struck in Child’s Play. ReVision. V. 17. No. 4. p. 25-34.
Fajans, J. 1985. “The Person in Social Context: The Social Character of Banning ‘Psychology’.” In Person, Self, and Experience. Edited by G. M. White and J. Kirkpatrick. Univ. of California Press. Berkeley.
Main, M. and Weston, D. 1982. “Avoidance of the Attachment Figure in Infancy: Descriptions and Interpretations.” In The Place of Attachment in Human Behavior. Edited by C. . Parkes and J. Stevenson-Hinde. Basic Books. N.Y. Pages31-59.
Lynd, Helen Merrell. 1965. On Shame and the Search for Identity. Science Editions. N.Y.
Parkes, C.M. and Stevenson-Hinde, J. 1982. The Place of Attachment in Human Behavior. Basic Books. N.Y.
Prior, Vivien and Glaser, Danya. 2006. Understanding Attachment and Attachment Disorders. Jessica Kingsley Pub. London.
Reite, M. and Field, T. Editors. 1985. The Psychobiology of Attachment and Separation. Academic Press. New York.
Sroufe, L. Alan, and Fleeson, June. 1986. “Attachment and the Construction of Relationships.” Relationships and Development. Edited by W. Hartup and Z. Rubin. Lawrence Erlbaum Ass. Hillsdale, N.J.
Williams, K, Forgas, J. von Hippel, W. 2005. The Social Outcast. Pschology Press. New York.
From: http://sunweber.blogspot.com/2011/05/we-are-here.html
May 2011
I really like this heart felt story that lead you to where you are today. Would you be open to recording this and allowing me to release it as an episode of the The Permaculture Podcast? Or, if you don’t have the equipment, we can setup a time for me to contact you, do the reading, and I’ll do all the editing and production necessary to make it happen.
Peace,
Scott