“Many others have written their books solely from their reading of other books, so that many books exude the stuffy odour of libraries. By what does one judge a book? By its smell (and even more, as we shall see, by its cadence). Its smell: far too many books have the fusty odour of reading rooms or desks. Lightless rooms, poorly ventilated. The air circulates badly between the shelves and becomes saturated with the scent of mildew, the slow decomposition of paper, ink undergoing chemical change. The air is loaded with miasmas there. Other books breathe a livelier air; the bracing air of outdoors, the wind of high mountains, even the icy gust of the high crags buffeting the body; or in the morning, the cool scented air of southern paths through the pines. These books breathe. They are not overloaded, saturated, with dead, vain erudition.”
— from A Philosophy of Walking by Frederic Gros
I love writing born of direct experience, born of the insight of a moment, or generated from the passing inspiration of the glint of sunlight on the sea seen through an open window. I love writing that arises from the quiet encounter with spirit or the contemplation of a mind that finally slows down and stretches out. That is writing of authentic voice or even the super-voice that all writers know, the voice we chase for its clarity and ease. It sometimes takes a long pounding away at the keyboard or days of scribbled lines before that voice arises somewhere below consciousness. In that moment you become merely a vehicle for it, in service to something. Your word choice become less ham-fisted, the cadence of the words more natural, like a jazz musician, you become open, trading fours with the muse, offering a lick of style or form and being rewarded with an image or a connection that you could never see before.
I’m enjoying A Philosophy of Walking. It is a testament to obliquity in the arts and philosophy, about the way a walk frees the mind and opens the heart. Today I’m heading out on y first work trip since February 15 2020 and I’m appreciating the way my thinking slows down even as my body is in the stop and go rhythm of ferry travel. There is spaciousness, time to kill, time to read or write or just peer out at the sea and look for whales or sea lions. Travelling on the coast means moving at the speed of the ferry, and the best way to do that is to travel on foot, at a human pace, free of the frustrations of being confined to a car, presented with options at every turn; a crossword, a book, an album, a blog post, a nap.
Have a read this weekend of some cool things I’ve found on the web. I’ll see what ideas and thoughts bubble up from this little trip to Vancouver Island.
- The Limitations of “Performance.” With a great quote from Tim Galloway: “When we plant a rose seed in the earth, we notice that it is small, but we do not criticize it as “rootless and stemless.” We treat it as a seed, giving it the water and nourishment required of a seed. When it first shoots up out of the earth, we don’t condemn it as immature and underdeveloped; nor do we criticize the buds for not being open when they appear. We stand in wonder at the process taking place and give the plant the care it needs at each stage of its development. The rose is a rose from the time it is a seed to the time it dies. Within it, at all times, it contains its whole potential. It seems to be constantly in the process of change; yet at each state, at each moment, it is perfectly all right as it is.”
- Beyond the magic – growing our understanding of societal metamorphosis. An account of a radically open community development approach from Tunisia called Tamkeen. Lots in this piece to think about. Ht: Marcus Jenal, whose newsletter always delivers fantastic stuff.
- The Northern Ireland Assembly met, this time with simultaneous interpretation of the languages of English, Irish and Ulster Scots. More on these languages and dialects in Ulster on this beautiful video playlist from the Open University
- The Sultans of String record “The Power of the Land,” a poem by Duke Redbird set to some great music and visuals of some pretty impressive landscapes, including, at 1:36, a view of Nexlelexwem/Bowen Island and the south end of At’lka7tsem/Howe Sound, which I live.
- A discussion of Orthodox Christianity and theosis within the natural world, courtesy of Dave Pollard’s monthly link post.
- A fantastic list of mostly books on encountering silence in the Christian Contemplative tradition from Carl McColman’s blog.
- Aja Couchois Duncan and Kad Smith on the history and practice of Loving Accountability
Enjoy your weekend as we move towards midsummer. I heard my first Swainson’s Thrush today, which means the better part of the season has begun.
It was in this day In 1992 that I started my first real job in an office, beginning work as a policy analyst at the National Association of Friendship Centres in Ottawa.
I can remember that day vividly. It was a lovely warm morning in Ottawa and I even remember wearing a light purple collared shirt (it was the early 1990s) and carrying my lunch in a newly purchased MEC fabric briefcase that served me for many years.
The NAFC was small at that time, just an Executive Director, Jerome Berthelette, a financial guy, Brian Stinson, our office manager Mel Maracle, Molly LaFontaine who was the receptionist and EA to Jerome and Marc Maracle who was in charge of different projects. I think my first day was Jerome’s last and Terry Doxtator started the same day I did as Executive Director.
As a student I worked as a researcher for David Newhouse at Trent University and the NAFC was the subject of a set of case studies we wrote on Indigenous-Government program negotiations. Through the work and the material I used in my honours thesis on organizational development I got to know the staff and when I moved to Ottawa with Caitlin in 1991 Marc gave me a chance to come and work for the organization.
Lots was going on in Ottawa at that time. There were events marking the 500th anniversary of Columbus’s journey with many amazing shows and exhibits and productions on Indigenous resistance. The Royal Commission on Aboriginal People was at work and we contributed research and testimony to that. The Charlottetown Accord negotiations were dominating the policy discussions in the city and the talk of what it means to implement Constitutionally protected Aboriginal rights in Canada was everywhere. The fallout from the Oka crisis was on everybody’s mind and the fading years of the Mulroney government and subsequent transition to the Chrétien government threw up many policy challenges and a few key opportunities to our movement.
I worked there for two and a half years. It formed so much of what I went on to do for the rest of my life. I was grateful for the learning I got in the job in facilitating collaborative policy making processes. It was exciting to be in Ottawa during historic constitutional discussions – watching the first draft of the Charlottetown Accord come over our fax machine! – and I got to contribute to things like the Royal Commission, the establishment of the Aboriginal Head Start Program and the renewal and restructuring of the Friendship Centre core funding program.
Thirty years is a long time. And the blink of an eye. And I’m grateful these many years later for all the guidance and support I received as a young guy starting out. I’m proud to still call myself a Friendship Centre supporter and that movement will always have my heart and thanks for helping me get going in the world.
I live at the open end of a fjord called Átl’ka7tsem/Howe Sound, on the south coast of British Columbia. It is a broad mouthed inlet that narrows as you head 45 kilometers up towards Squamish. It is home to a small archipelago of islands and some small villages and towns. The inlet has been recovering from massive industrial abuse for most of the last 100 years, mostly from horrendas mining and logging practices, and now we have herring, sea lions, seals, whales, dolphins and porpoises and even more important sea life, like extremely rare glass sponge reefs and healthy plankton blooms. showing up in ever increasing numbers. You can read more about this amazing place and its citizen-led recovery at the Howe Sound Marine Guide Átl’?a7tsem/Howe Sound Marine Stewardship Initiative website. This place is so special that last year the inlet was named Canada 19th UNESCO Biosphere Reserve.
The inlet forms most of the southern half of Skwxwú7mesh-ulh Temíxw and the Skwxwú7mesh Úxwumixw (Squamish Nation Government) is playing an increasingly important role in the jurisdiction and stewardship of this place, as is right. The Nation is the only government whose jurisdiction maps most precisely on the whole of the ecosystem, from mountain tops to the ocean floor from the source to the Strait of Georgia, and they are the government with by far the longest tenure in this place, dating back tens of thousands of years, into time immemorial. The deepest stories about this place extend into the Squamish period of history that was dominated by the Transformer brothers Xaay Xaays and the supernatural beings that formed and transformed the earth.
Next week, the proponents of Woodfibre LNG will be presenting to our Council on Bowen Island. I’m not sure what they will say, but I do know that it is important to be on the record opposing the project. This blog post will be my submission to Council.
I am opposed to any new fossil fuel infrastructure development. Anything that helps add to the amount of fossils fuels being burned is a contribution towards the increasingly likely potential that we will propagate an extinction level event on our home planet.
The Skwxwú7mesh Úxwumixw has entered into a benefits agreement with Woodfibre LNG and the Skwxwú7mesh Úxwumixw environmental review process has approved the construction of the project. The company has worked with the Nation to mitigate the impact of the development at Swiyát, which is an especially significant place for herring spawning. I want to go on record as saying that I don’t blame the Skwxwú7mesh Úxwumixw one bit for this decision. They have been clear from the beginning taht development in the territories needs to to meet their standards, and this development has done that. They have been transparent about their process and they have made decisions in the best interests of the Nation.
Since European contact, the Skwxwú7mesh Úxwumixw and its constituent communities and leaders have been systemically and deliberately denied the opportunity to benefit from economic activity within the territory. The fact that they have asserted this right and signed an impact agreement worth more than $1 billion is good. In fact, it is surprising and shocking that ANY economic activity at all happens within Squamish Nation territories without some benefit accruing to the Nation.
Skwxwú7mesh Úxwumixw. is entirely within its rights to review and approve the project from the perspective of their. environmental and economic interests. This is a key part of the principle of free prior and informed consent recognized under the UN Declaration on the Rights of Indigenous Peoples and it stand as an example to all of us who operate in these territories. If you aren’t already contributing something to the Nation as a person who “lives, works and plays” here, then it might be time to consider how you too can share your benefits with the traditional and historic owners of this territory.
The major objection I have to Woodfibre LNG is the fact that it introduces new fossil fuels into the earth’s atmosphere, at a time when we are confronting an existential crises on this planet. Woodfibre LNG will tell you that this is a clean project because it uses hydroelectricity for its operations. However, it fails to take any responsibility for the amount of LNG being shipped through the facility and burned in the world. This is like saying there has never been a fatality in a bomb factory, and therefore there has never been a more benign bomb factory. It fails to take into account the cumulative effect of the burning of new amounts of liquid natural gas over the lifetime of the project. I have asked the company what the estimates are for the amount of carbon added to the atmosphere from the gas shipped through Woodfibre, and if they reply I will update this post to reflect that. At the very least, the facility is intended to ship 2.7 million tons of LNG a year which, when burned, will produce about 2.76 times that amount, or 7,452,000 tons of CO2 without taking into consideration the supply chain emissions, or more importantly direct leaks and emissions of methane into the atmosphere. That Woodfibre is run on electricity is merely one dent an overall supply chain that uses and emits the gas that it mines.
We should not be building new fossil fuel infrastructure at all at this point in time. We have long since passed the the time when we should have stopped. All of us now need to stand in the face of our descendents and the future impacts of life on the planet and admit that at the very least, we didn’t do enough in a timely manner to address this issue. But some of us will need to say more. That even when we knew what negative impact we could expect from the short term gain we championed, we did it anyway.
Many settler organizations in Canada wonder how they can make meaningful strides on reconciliation with Indigenous Nations. Let me show you perhaps the easiest and most meaningful way you can do this. (I am not a lawyer, but there is no reason why this can’t work, and I’m currently working with a couple of organizations to make this happen).
In British Columbia, the Societies Act governs the operation of non-profit societies through which many organizations are operated. The Act has a whole section on what to do when the Society is needs to fold or be dissolved. Section 124 of this Act says that when a Society is dissolved, the assets of a Society can be distributed after all the debts are settled. Societies can make a by-law, kind of like an organizational Will, that specifies who receives these assets: Here is 124.2 (b).
The stipulation is that the entity receiving the asset needs to be a qualified recipient, which means another Society, or a co-op or a charity. And guess what? Most First Nations in Canada are qualified recipients. You can check here.
So what this means is that if your Society owns land as an asset you can create a by-law that says when you are dissolved as a Society the land you own is returned to the local First Nation in whose territory you are operating. You can make that by-law right now. And THAT means that if every Society operating in BC did that, over time, a lot of land would be returned to First Nations when it was no longer used by a Society. Of course you can always give that #LandBack now, but at the very least, you could make a by-law today.
There are many options you have about directing your assets after dissolution. You could simply give everything – land, buildings, and other assets to the local First Nations. Or if you are concerned about a continuity of care or purpose, you might imagine a future where your operations and purpose continue through another operating Society, but the land is returned to the First Nations and rented back, and you could specify that. The key is to work with the local First Nation to plan for that future together and explore what that means for the present day.
So THAT means 2 things:
1. when you tell the host Nation that you are doing this, you enter into a long term relationship that is all about how you will steward this land while you are using it so that as the last settler organization to own it, you return it in a healthy state, because it’s kind to return stolen property in at least as good a shape as it was in when it was taken. And,
2: when you do your territorial acknowledgement you can truly say “we are on Indigenous land and we are in relationship with the local host Nation to return this land to them.” This is such an easy thing to do. You can do it right now.
Imagine if this happened overnight. Over the next few years, land that is currently used to provide services and care for communities would flow back into the hands of First Nations and in the meantime relationships would be strengthened and responsibilities enacted. It’s such a powerful thing to do. And it is probably the easiest way to participate in the most meaningful action you can to engage in the reconciliation agenda. Give #LandBack.
(And here is some good legal advice from lawyers who want to help you dissolve your Society well.)
Years ago I wrote a little book called the Tao of Holding Space which was an interpretation of the Tao te Ching as applied to Open Space Technology and the facilitation of other participatory practices.
Annick Corriveau is an Open Space Facilitator and she interviewed me a couple of months ago about my nearly 30 year history with Open Space Technology and the origins of this little book. She has a series of interviews with OST practitioners that are well worth checking out.
You can download the book for free from the Internet Archive in English or in Chinese or be in touch directly to purchase a copy of the published version that my friend Mark Busse championed.