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Trees Talk to One Another & Relationship to Fungi 

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Trees Talk to One Another & Relationship to Fungi 

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How trees secretly talk to each other - BBC News

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The term Epistemicide was developed by the Portuguese sociologist Boaventura de Sousa Santos in his book Epistemologies of the South: Justice Against Epistemicide. Epistemicide refers to the destruction of existing knowledge. It is used within the context of colonisation which has brought violence against humans but also involved violence against indigenous knowledge of the natural world.

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The term Epistemicide was developed by the Portuguese sociologist Boaventura de Sousa Santos in his book Epistemologies of the South: Justice Against Epistemicide. Epistemicide refers to the destruction of existing knowledge. It is used within the context of colonisation which has brought violence against humans but also involved violence against indigenous knowledge of the natural world.

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Table of Contents

Preface Manifesto for Good Living/Buen Vivir Minifesto for Intellectual-Activists Introduction Creating a Distance in Relation to Western-centric Political Imagination and Critical Theory Part One Centrifugal Modernities and Subaltern Wests: Degrees of Separation Chapter 1 Nuestra America: Postcolonial Identities and Mestizajes Chapter 2 Another Angelus Novus: Beyond the Modern Game of Roots and Options Chapter 3 Is There a Non-Occidentalist West? Part Two Toward Epistemologies of the South: Against the Waste of Experience Chapter 4 Beyond Abyssal Thinking: From Global Lines to Ecologies of Knowledges Chapter 5 Toward an Epistemology of Blindness: Why the New Forms of "Ceremonial Adequacy" neither Regulate nor Emancipate Chapter 6 A Critique of Lazy Reason: Against the Waste of Experience and Toward the Sociology of Absences and the Sociology of Emergences Chapter 7 Ecologies of Knowledges Chapter 8 Intercultural Translation: Differing and Sharing con Passionalita Conclusion

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Epistemologies of the South: Justice Against Epistemicide

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This book explores the concept of 'cognitive injustice': the failure to recognise the different ways of knowing by which people across the globe run their lives and provide meaning to their existence. Boaventura de Sousa Santos shows why global social justice is not possible without global cognitive justice.

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Recapture the Rapture: Rethinking God, Sex and Death in a World That's Lost Its Mind

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Get the Access to the Free Homegrown Humans Toolkit, so you can start learning the tools to make better sense of your life, your purpose and the state of the world

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LOVE IS HEALING
All communities deserve the opportunity to cultivate, experience and share the healing power of Love.

LOVE AT ALL LEVELS
Love is the journey (not the destination) and involves our active participation at the individual, interpersonal and institutional levels.
​
LOVE TRANSFORMS TRAUMA
Authentic love activates a Culture of Wellness that allows us to reflect and transform our historical, racial and social trauma.
Wellness creates the conditions for us to thrive and fully express the greatness of our humanity.

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LOVE IS HEALING All communities deserve the opportunity to cultivate, experience and share the healing power of Love. LOVE AT ALL LEVELS Love is the journey (not the destination) and involves our active participation at the individual, interpersonal and institutional levels.

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Mapping

We strive to map Indigenous territories, treaties, and languages across the world in a way that goes beyond colonial ways of thinking in order to better represent how Indigenous people want to see themselves.

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Native Land is a resource to learn more about Indigenous territories, languages, lands, and ways of life. We welcome you to our site.

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Oakland Unified School District Restorative Justice Implementation Guide A Whole School Approach 

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Oakland Unified School District Restorative Justice Implementation Guide A Whole School Approach 

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Having a hard time figuring out the sticky note thing. Here is how our circle went. my circle was a resource support circle, for assessing the skills/gifts and needs/lacks in community. the theme was water. I set container by having everyone bring something water related to circle ( glass of water, water bottle) and add to alter. We opened with a metaphor of an inner spring flowing. did indigenous land acknowledgement to the water protectors. had everyone share guidelines popcorn style. Ice breaker was 'What element/ elements do you embody/bring to circle?" Discussion round questions: Where in your life do you feel an abundance of inner resource to share? Where do you feel like you need support? What action can we take that will make it possible for us to give and receive more fully from community? Closed with a prayer that we can be like water, and resource community in needed ways.

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I so love the use of Ubuntu and find it incredibly powerful. As a white woman I am mindful of/wonder about not wanting to appropriate the concept. I always welcome other’s ponderings/wrestling with this.

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please share!

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Anyone is welcome to use this in the future :)

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My Plans Keep Changing Poem by Morgan Harper Nichols

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My Plans Keep Changing Poem by Morgan Harper Nichols

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My Plans Keep Changing, But I'll Keep Trusting

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My plans keep changing,but I'll keep trustingthat perhaps, in these unknowns,my awarenessof what really matters will grow.Perhaps, in slowing down,I will learn to peel back the layersand find that even herein the wild of my worry,my heart is still beating.Peace will still find me here.Joy will still find me here.And

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Do you ever ask for collective feedback after a circle (ie a private reflection/exit ticket)? 

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Do you ever ask for collective feedback after a circle (ie a private reflection/exit ticket)? 

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Thinking this morning about what happens after a circle.  Do you all in your practice encourage people to check in and follow up with one another on what came up in the circle or is the idea that you don't bring up what came up out of the circle (double confidentiality, etc.)?

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Thinking this morning about what happens after a circle.  Do you all in your practice encourage people to check in and follow up with one another on what came up in the circle or is the idea that you don't bring up what came up out of the circle (double confidentiality, etc.)?

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Inspired by Omar's share, I wanted to pass on this article linking RP with parenting: https://loveparenting.ie/restorative-parenting/

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Being a parent is difficult. When family conflict arises or a child does something wrong, it is hard to respond in a patient or fair way at the best of times. For this reason, it is good to have some effective techniques and tricks up your sleeve for when the going gets tough.

A useful tool to have in the bag is 'restorative practices', called 'RP' for short. RP is a method of conflict resolution and prevention used successfully across the world in schools, youth clubs, community centres, and - most importantly for loveparenting.ie readers - in homes and within families. It is a way to nurture healthy relationships, improve communication, and build stronger families and communities. It encourages people to take responsibility for their behavior and to develop empathy for those around them.

Research carried out in Tallaght found that using the RP approach led to a 43% reduction in overall disputes in homes, schools and families. The same research found that 87% of those who took part in RP training reported being better able to deal with conflict. 82% reported being better able to manage problems within their workplaces or families as a result of training in RP.

These are impressive results and show that when we change our approach to conflict, we can in turn make significant changes in our lives and the lives of those around us. Many of us fear and avoid conflict - RP teaches us that conflict is an inevitable (and sometimes even productive!) reality of human interactions. RP helps us to face conflict head on and work in practical ways together to find solutions to problems.

In fact, RP is a technique that can be used in many kinds of disagreements: for example one-on-one conflict at a small-scale, interpersonal level, all the way up to nationwide conflicts. The restorative approach has been used globally, for example in South Africa, Rwanda and Northern Ireland, as a way of building peace and assisting communities to recover from conflict. If restorative practices can be effective in the aftermath of the most serious and grave of conflicts, then why not in a dispute over cereal with your five-year-old!
What exactly is the restorative approach?
Restorative practices evolved from restorative justice, which is used as an alternative to traditional criminal justice systems. Restorative justice (RJ for short) is where the victim and the perpetrator of a crime or a wrongdoing meet face-to-face, and have the opportunity to listen to each other's points of view and together work on solutions for how to repair the harm caused. It builds empathy and understanding between people who usually sit at polar opposites of an incident, and who rarely get the chance to talk about the harm one of them caused to the other. Face-to-face RJ has been shown to have a significant impact on lowering a victim's post-traumatic stress levels after a crime, and in many cases, offenders who go through the RJ process are less likely to reoffend.

Restorative justice was developed from the community problem-solving approaches of various indigenous cultures, most significantly the Maori of New Zealand, who traditionally involve the whole community when a wrongdoing occurs. With a focus on repair, healing and identifying the cause of a crime to prevent it from happening again, every member of the community has a say in how to make things right. The emphasis is on collective problem-solving rather than punishment.

Restorative practices grew from restorative justice, using the same principles and techniques of a community solving conflict together, just not only after a crime or wrongdoing, but all the time. In this way, RP is proactive rather than just reactive - it builds up over time, used everyday not only to solve problems when they arise, but also as a day-to-day way of relating to other people.
So how can RP be used in parenting?
A restorative parenting approach puts the emphasis on solving problems with children and young people, rather than for (permissive parenting style) or to (authoritarian parenting style). Working with enables the parent to offer high levels of support and limit-setting, while also encouraging the child or young person to share their own ideas and take ownership, therefore giving them a voice and a degree of control in the situation. If you give children and young people the opportunity to come up with their own ideas and problem-solve, they will often come to the same conclusions as adults would (if not more insightful ones!)

For example, simply changing the name of the traditional 'Naughty Step' or 'Time Out' to the 'Thinking Step' or 'Thinking Time' can be very effective. Asking the child to take a few minutes to think about their behaviour and how it has affected those around them gives them an opportunity to reflect and come up with ideas for making things right. Thus it allows for a degree of control or autonomy, rather than labelling them as 'naughty', or them just waiting for their punishment to be over.

One of the most useful RP techniques for parents is 'restorative language'. For example, parents who embrace the restorative approach use 'affective statements' to share how they are feeling with their children, therefore humanizing themselves and encouraging the children to see them as a person who has feelings too, rather than simply an authority figure trying to control them. For example instead of saying, "Don't speak to me that way!" when a child is rude, a more restorative approach would be to say "It makes me really sad when you speak to me that way". This shift in language shows the vulnerability and therefore human side of the parent, spells out the impact of the child's behaviour, and improves the child's emotional literacy - rather than causing a defensive reaction or closing off communication with a command.

Another effective technique is the use of restorative questions, which enable the child to come up with solutions to problems together with other children and/or their parent after something has gone wrong. These are the standard questions when responding to challenging behavior, which you can ask each child, young person or adult involved in an incident, in order to help them and others process their thoughts and feelings:

1. What happened?

2. What were your thinking about at the time?

3. What have your thoughts been since?

4. Who has been affected by what you did?

5. In what way have they been affected?

6. What do you think needs to happen next?

When speaking to someone who has been harmed, the questions change slightly. Just swap questions 4 and 5 above for these:

1. How has this affected you and others?

2. What has been the hardest thing for you?

So the next time your five-year-old (or fifteen-year-old, or twenty-five-year-old!) throws a wobbler, try out one of the simple RP techniques described in this article. You may be surprised at how quickly it gets to the heart of what is wrong, or diffuses the situation for the person. Most people, no matter how old or bold they are, just want the chance to be heard, and to be treated with fairness and respect. Restorative approaches provide us with practical ways to give children, young people, and ourselves that chance.

Caitlin Lewis is Development Officer with the Children's and Young Persons Services Committee (CYPSC) Restorative Practices Project, which aims to embed and nurture RP in the Moyross/Ballynanty and Southill communities of Limerick. To learn more about the project, visit www.restorativepracticeslimerick.ie. To register your interest in a restorative parenting course, contact Caitlin by emailing respracdevoff@gmail.com or phoning 087-936-3010.

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Being a parent is difficult. When family conflict arises or a child does something wrong, it is hard to respond in a patient or fair way at the best of times. For this reason, it is good to have some effective techniques and tricks up your sleeve for when the going gets tough.

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How do you conceptualize the relationship between harm circles and mediations?

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How can we support students and staff in smaller affinity groups and help them continue to feel heard if there are issues arising that they feel admin is not responding to adequately?  In particular, the union-management relationship sometimes makes things feel more complicated with staff, especially if negotiations are not going well.  Any insights you can share would be very welcome. :)

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When in the circle script would you add the piece about values?  I like the idea of everyone naming a value they bring and wish from each other.  Is that a discussion round?  Or does it come before? 

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When in the circle script would you add the piece about values?  I like the idea of everyone naming a value they bring and wish from each other.  Is that a discussion round?  Or does it come before? 

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In addition to what has been modeled in our time together, what other learnings and adaptations have informed the practice of doing circles in virtual spaces (i.e., Zoom)? (e.g., what would a virtual centerpiece look like?)

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In addition to what has been modeled in our time together, what other learnings and adaptations have informed the practice of doing circles in virtual spaces (i.e., Zoom)? (e.g., what would a virtual centerpiece look like?)

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Can you add the quote you shared yesterday on Ubuntu please? Phoebe I believe you read it out of a book...

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Can you add the quote you shared yesterday on Ubuntu please? Phoebe I believe you read it out of a book...

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Highly recommend the book Blindspot.
http://blindspot.fas.harvard.edu/Book

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My understanding is circles are always voluntary.  Assuming that is true, how do you as the circle keeper address one's absence in a circle if that person played an active role in harm that has been caused?

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My understanding is circles are always voluntary.  Assuming that is true, how do you as the circle keeper address one's absence in a circle if that person played an active role in harm that has been caused?

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Ears Question: When summarizing (EARS) how do you pull out the gems to highlight the most important parts without simply repeating back everything said in a way that shuts people down? 

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Ears Question: When summarizing (EARS) how do you pull out the gems to highlight the most important parts without simply repeating back everything said in a way that shuts people down? 

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On the world is profoundly interconnected (7-core assumptions) check out the World Wood Web 

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On the world is profoundly interconnected (7-core assumptions) check out the World Wood Web 

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Also check out: https://www.youtube.com/watch?v=yWOqeyPIVRo

And Adrienne Maree Brown's Emergent Strategy

(from a small group discussion on day 2)

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Epping Forest is a heavily regulated place. First designated as a royal hunting ground by Henry II in the twelfth century, with severe penalties imposed on commoners for poaching, it has since 1878 been managed by the City of London Corporation, which governs behavior within its bounds using forty-eight bylaws. The forest is today almost completely contained within the M25, the notorious orbital motorway that encircles outer London. Minor roads crisscross it, and it is rarely more than four kilometres wide. Several of its hundred or so lakes and ponds are former blast holes of the V1 "doodlebug" rockets flung at London in 1944. Yet the miraculous fact of Epping's existence remains: almost six thousand acres of trees, heath, pasture, and waterways, just outside the city limits, its grassland still grazed by the cattle of local commoners, and adders still basking in its glades. Despite its mixed-amenity use-from golf to mountain biking-it retains a greenwood magic.

Earlier this summer I spent two days there, wandering and talking with a young plant scientist named Merlin Sheldrake. Sheldrake is an expert in mycorrhizal fungi, and as such he is part of a research revolution that is changing the way we think about forests. For centuries, fungi were widely held to be harmful to plants, parasites that cause disease and dysfunction. More recently, it has become understood that certain kinds of common fungi exist in subtle symbiosis with plants, bringing about not infection but connection. These fungi send out gossamer-fine fungal tubes called hyphae, which infiltrate the soil and weave into the tips of plant roots at a cellular level. Roots and fungi combine to form what is called a mycorrhiza: itself a growing-together of the Greek words for fungus ( mykós) and root ( riza). In this way, individual plants are joined to one another by an underground hyphal network: a dazzlingly complex and collaborative structure that has become known as the Wood Wide Web.

The relationship between these mycorrhizal fungi and the plants they connect is now known to be ancient (around four hundred and fifty million years old) and largely one of mutualism-a subset of symbiosis in which both organisms benefit from their association. In the case of the mycorrhizae, the fungi siphon off food from the trees, taking some of the carbon-rich sugar that they produce during photosynthesis. The plants, in turn, obtain nutrients such as phosphorus and nitrogen that the fungi have acquired from the soil, by means of enzymes that the trees do not possess.

The implications of the Wood Wide Web far exceed this basic exchange of goods between plant and fungi, however. The fungal network also allows plants to distribute resources-sugar, nitrogen, and phosphorus-between one another. A dying tree might divest itself of its resources to the benefit of the community, for example, or a young seedling in a heavily shaded understory might be supported with extra resources by its stronger neighbors. Even more remarkably, the network also allows plants to send one another warnings. A plant under attack from aphids can indicate to a nearby plant that it should raise its defensive response before the aphids reach it. It has been known for some time that plants communicate above ground in comparable ways, by means of airborne hormones. But such warnings are more precise in terms of source and recipient when sent by means of the myco-net.

The revelation of the Wood Wide Web's existence, and the increased understanding of its functions, raises big questions-about where species begin and end; about whether a forest might be better imagined as a single superorganism, rather than a grouping of independent individualistic ones; and about what trading, sharing, or even friendship might mean among plants. "Whenever I need to explain my research to someone quickly, I just tell them I work on the social networks of plants," Sheldrake told me.

Sheldrake is twenty-eight years old and tall, with a tight head of dark curls. When we met, he was wearing a blue paisley-pattern neckerchief, a collarless woollen jacket, and a khaki canvas rucksack with gleaming brass buckles. He resembled a Victorian plant hunter, ready for the jungle. In addition to his academic pursuits, Sheldrake plays accordion in a band called the Gentle Mystics, whose tracks include a trance epic called "Mushroom 30,000," and whose musical style might best be described as myco-klezmer-hip-hop-electro-burlesque. Once heard, bewildered. Twice heard, hooked.

As an undergraduate studying natural sciences at Cambridge, in the late aughts, Sheldrake read the 1988 paper "Mycorrhizal Links Between Plants: Their Functioning and Ecological Significance," by the plant scientist E. I. Newman, in which Newman argued boldly for the existence of a "mycelial network" linking plants. "If this phenomenon is widespread," Newman wrote, "it could have profound implications for the functioning of ecosystems."

Those implications fascinated Sheldrake. He had long loved fungi, which seemed to him possessed of superpowers. He knew that they could turn rocks to rubble, move with eerie swiftness both above ground and under it, reproduce horizontally, and digest food outside their bodies via excreted enzymes. He was aware that their toxins could kill people, and that their psychoactive chemicals could induce hallucinogenic states. After reading Newman's paper, he understood that fungi could also allow plants to communicate with one another.

"All of these trees will have mycorrhizal fungi growing into their roots," Sheldrake said, gesturing at the beech and hornbeam through which we were walking. "You could imagine the fungi themselves as forming a massive underground tree, or as a cobweb of fine filaments, acting as a sort of prosthesis to the trees, a further root system, extending outwards into the soil, acquiring nutrients and floating them back to the plants, as the plants fix carbon in their leaves and send sugar to their roots, and out into the fungi. And this is all happening right under our feet."

We reached a broad clearing in which hundreds of bright-green beech seedlings were flourishing, each a few centimetres high, drawn by the ready light. Sheldrake knelt down and brushed away leaves to reveal a patch of soil the size of a dinner plate. He pinched up some of the earth and rubbed it between his fingers: rich, dark humus. "Soil is fantastically difficult stuff to work with experimentally, and the hyphae are on the whole too thin to see," he said. "You can put rhizotrons into the ground to look at root growth-but those don't really give you the fungi because they are too fine. You can do below-ground laser scanning, but again that is too crude for the fungal networks."

Gleaming yellow-brown spiders and bronze beetles battled over the leaves. "Hyphae will be growing around in the decomposing matter of this half-rotting leaf, those rotting logs, and those rotting twigs, and then you'll have the mycorrhizal fungi whose hyphae grow into hotspots," Sheldrake said, pointing around the glade. In addition to penetrating the tree roots, the hyphae also interpenetrate each other-mycorrhizal fungi on the whole don't have divisions between their cells. "This interpenetration permits the wildly promiscuous horizontal transfer of genetic material: fungi don't have to have sex to pass things on," Sheldrake explained. I tried to imagine the soil as transparent, such that I could peer down into this subterranean infrastructure, those spectral fungal skeins suspended between the tapering tree roots, creating a network at least as intricate as the cables and optical fibres beneath our cities. I once heard the writer China Miéville use a particular phrase for the realm of fungi: "The kingdom of the gray." It captured their otherness: the challenges fungi issued to our usual models of time, space, scale, and species. "You look at the network," Sheldrake said. "And then it starts to look back at you."

After two hours we ran out of forest, rebounded off the M25, hopped a barbed-wire fence, and came to rest in a field that looked as if it belonged to a private landowner. We weren't lost, exactly, but we did need to know where the forest widened again. I pulled up the hybrid map of Epping on my phone, and a blue dot pulsed our location. The forest flared green to the southwest, so that was where we headed, crossing a busy road and then pushing deeper into the trees until we could hardly hear car noise.

When Sheldrake began his Ph.D., in 2011, there was no single figure at Cambridge with an expertise in symbiosis and mycorrhizae, so he contacted researchers he admired at other institutions, until he had established what he calls a "network of subject godparents-some in Sweden, in Germany, in Panama, in America, in England, where I was beholden to none, but part of their extended families." In the second year of his doctorate, Sheldrake went to the Central American jungle for field work: to Barro Colorado Island, located in the man-made Gatun Lake, in the Panama Canal. There he joined a community of field scientists, overseen by a grizzled American evolutionary biologist named Egbert Giles Leigh, Jr.

Some of the science undertaken on the island was what might be called methodologically high-risk. One young American scientist, researching what Sheldrake called the "drunken-monkey hypothesis," was attempting to collect monkey urine, after the monkeys had feasted on fermenting fruit, and assess it for intoxication levels. Sheldrake faced his own research frustrations. Much of his early work involved him taking spore samples back to the lab for scrutiny, and he became uncomfortable with how so much of what he dealt with in the lab was "absolutely dead, boiled, fixed, embalmed." He longed for more direct contact with the fungi he was studying. One afternoon, he was examining mycorrhizal spores under a microscope, when it occurred to him that they looked just like caviar. After hours of cleaning and sifting, he had enough to pile, with a pair of tweezers, onto a tiny fragment of biscuit, which he then ate. "They're really good for you, spores, full of all these lipids," he said. On occasion he has cut them into lines and snorted them.

During his second season on the island, Sheldrake became interested in a type of plants called mycoheterotrophs, or "mycohets" for short. Mycohets are plants that lack chlorophyll, and thus are unable to photosynthesize, making them entirely reliant on the fungal network for their provision of carbon. "These little green-less plants plug into the network, and somehow derive everything from it without paying anything back, at least in the usual coin," Sheldrake said. "They don't play by the normal rules of symbiosis, but we can't prove they're parasites." Sheldrake focussed on a genus of mycohets called Voyria, part of the gentian family, the flowers of which studded the jungle floor on Barro Colorado Island like pale purple stars.

A central debate over the Wood Wide Web concerns the language used to describe the transactions it enables, which suggest two competing visions of the network: the socialist forest, in which trees act as caregivers to one another, with the well-off supporting the needy, and the capitalist forest, in which all entities are acting out of self-interest within a competitive system. Sheldrake was especially exasperated by what he called the "super-neoliberal capitalist" discourse of the biological free market. One of the reasons Sheldrake loved the Voyria, he explained, is that they were harder to understand, mysterious: "They are the hackers of the Wood Wide Web."

Working with local field assistants on the island -"the best botanists ever"-Sheldrake carried out a painstaking census of the soil in a series of plots, sequencing the DNA of hundreds of root samples taken both from green plants and the Voyria. This allowed him to determine which species of fungi were connecting which plants, and thereby to make an unprecedentedly detailed map of the jungle's social network. Sheldrake got out his phone and pulled up an image of the map on his screen. The intricacy of relation it represented reminded me of attempts I had seen to map the global Internet: a firework display of meshing lines and colors.

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Epping Forest is a heavily regulated place. First designated as a royal hunting ground by Henry II in the twelfth century, with severe penalties imposed on commoners for poaching, it has since 1878 been managed by the City of London Corporation, which governs behavior within its bounds using forty-eight bylaws.

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I want to learn how to ask more deepening questions.

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What if some members want to come together but not all (including those that caused harm)?

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What if there is agreement that there was harm but not agreement on who was harmed or what the harm was?

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How does fact finding fit into the process (EARS, Circle Dialogue)?

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How do you determine whether or at what point EARS is appropriate during a circle where the original intention was just short shares without responses from other participants?

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What changes in these processes when all parties are feeling harm from one another? (no clear 1 harm/person or group doing harm)?

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What changes in these processes when all parties are feeling harm from one another? (no clear 1 harm/person or group doing harm)?

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How do you decide, as a teacher, if you can be the circle keeper if and when you feel harmed too?  Is that ever a good idea?

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How do you decide, as a teacher, if you can be the circle keeper if and when you feel harmed too?  Is that ever a good idea?

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As a quick check in you ask the circle participants to show how they are feeling (in general, about this meeting, about your day, about an event, etc.)  Time permitting you can share out 3 or 4. You also want to make a point of stating that everyone needs to put up fingers because it's important that the community knows how everyone is doing. This is also a non-verbal form of communication for the group. Lastly, make a point of telling people that we are doing this exercise to check on other community members so the communication is two-way (not just you telling everyone how you feel). Suggest that friends check on friends, small groups check in on each other and check in when the opportunity allows.

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Can you please share any other resources to learn more about RJ? Books, podcasts, talks, etc. 

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Can you please share any other resources to learn more about RJ? Books, podcasts, talks, etc. 

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Can you give us more information on cultural humility, where does it come from, how do we learn more about it?