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Posts Tagged ‘ecology

“What’s in a name?”*…

“Copi” (nee Carp)

How to rid the Midwest of an invasive aquatic species? As Sarah Kuta explains, the State of Illinois hopes that it can convince its citizens to help…

For decades, invasive species of carp have been wreaking havoc on lakes and waterways in the American Midwest. One way to help tackle the infestation is simply to catch, cook and eat the fish, but many diners turn up their noses when they hear the word carp.

Now, the Illinois Department of Natural Resources and other partners hope that giving the fish a fresh new image will make them more appealing to eat. They’ve given the invasive species a new name, “copi,” in hopes that people will order copi dishes at restaurants or even cook up the fish at home.

… carp began to spread widely when the other four carp species were imported to the United States in the 1960s and ‘70s to eat algae in wastewater treatment plants and aquaculture ponds, as well as to serve as a source of food.

The fish escaped into the Mississippi River, then continued their spread into other rivers and beyond. Their population grew quickly, and they began to crowd out native fish species, outcompeting them for food (different carp species feed on plants, plankton, on up in size to endangered freshwater snail species). Invasive carp are also thought to lower water quality, which ultimately harms underwater ecosystems and can kill off other native species like freshwater mussels. (The fish were once collectively called “Asian carp,” but state governments and federal agencies now refer to them as “invasive carp” because of concerns over bigotry toward Asian culture and people.)

Federal, state and local officials have since spent hundreds of millions of dollars trying to keep the invasive fish in check, and most importantly, out of the Great Lakes. If the fish swim into Lake Michigan, they could threaten the commercial fishing and tourism industries, which together are responsible for billions of dollars of economic activity…

The new name comes from the word “copious,” a nod to the sheer abundance of these fish…

From the Annals of Marketing: “Can Rebranding Invasive Carp Make It More Appealing to Eat?,” from @SarahKuta in @SmithsonianMag.

* Shakespeare, Romeo and Juliet


As we dig in, we might recall that on this date in 1862 (88 years after the Declaration of Independence was adopted by the Second Continental Congress on this same date), Charles Lutwidge Dodgson, a young Oxford mathematics don, took the daughters of the Dean of Christ Church College– Alice Liddell and her sisters– on a boating picnic on the River Thames in Oxford.  To amuse the children he told them the story of a little girl, bored by a riverbank, whose adventure begins when she tumbles down a rabbit hole into a topsy-turvy world called “Wonderland.”  The story so captivated the 10-year-old Alice that she begged him to write it down. The result was Alice’s Adventures in Wonderland, published in 1865 under the pen name “Lewis Carroll,” with illustrations by John Tenniel.


“Got a big dream, from a small town”*…

Aerial view of John Day, Oregon

Take one isolated, High Desert town (John Day, Oregon), add an abused river, a dying timber industry, and a hotter, drier climate. Then mix in a local leader’s grand, out-of-the-box ideas about rural sustainability. What do you get?

One day in October of 2021, a handful of city leaders in John Day, a small town in rural Oregon, gathered to watch a crane operator set a new bridge. Fashioned from a repurposed railroad car, the bridge spans the John Day River, just blocks from downtown.

Not much else was there that day, aside from some heavy equipment, a freshly poured sidewalk, and piles of concrete and crushed mining tailings. But to the small group that came to watch, the bridge forged connections both physical and symbolic. It was a small piece of a grand vision called the John Day Innovation Gateway—an uncommonly ambitious, multimillion dollar blueprint for a town of just 1,750 residents.

The plan, several years in the making, aimed to restore the river, revive the town’s riverfront, and rebuild the local economy. In doing so, town leaders hoped, the Innovation Gateway would propel John Day into the 21st century with a resilient infrastructure that anticipates the massive changes and challenges brought by climate disruption.

For John Day and many other communities in the western U.S., those challenges include hotter, dryer summers, more intense heatwaves, and dwindling snowpacks, so crucial for water supplies during dry months. These trends are already worsening. In fact, a recent study found that the West’s 22-year “megadrought” is making the region drier than it has been in the last 1,200 years.

To prepare itself for this future, the city of John Day has acquired $26 million (and counting) for its various projects—a staggering amount for a town so small it doesn’t even have a traffic signal. A local newspaper article from 2019 listed no less than 23 projects in various stages, from sidewalk and trail upgrades to plans for a new riverfront hotel and conference center.

All of this activity has excited hope among many John Day residents. Others, however, have been alarmed at the scale of the changes afoot, and the way they’ve been handled. And, as projects have moved from the drawing board to groundbreaking, the protests are growing louder…

Trying to reconcile process with action, the present wrestles with the future; in the middle it all, a determined small town City Manager: “The West’s Rural Visionary,” by Juliet Grable (@JulietGrable) in the always-illuminating @CraftsmanshipQ.

* Lil Wayne


As we face the future, we might send foresightful birthday greetings to Vilhelm Bjerknes; he was born on this date in 1862. A physicist turned meteorolgist, he helped found the modern practice of weather forecasting. He formulated the primitive equations that are still in use in numerical weather prediction and climate modeling, and he developed the so-called Bergen School of Meteorology, which was successful in advancing weather prediction and meteorology in the early 20th century.


“Human nature scares the hell out of me”*…

Henry Gee, paleontologist and senior editor of Nature, argues that we Homo sapiens are setting ourselves up for collapse. He cites population decline, a lack of genetic variation, our socioeconomic fixation on growth (and the way that that’s plundered the planet), among other factors. But he singles out one phenomenon in particular…

 The most insidious threat to humankind is something called “extinction debt.” There comes a time in the progress of any species, even ones that seem to be thriving, when extinction will be inevitable, no matter what they might do to avert it. The cause of extinction is usually a delayed reaction to habitat loss. The species most at risk are those that dominate particular habitat patches at the expense of others, who tend to migrate elsewhere, and are therefore spread more thinly. Humans occupy more or less the whole planet, and with our sequestration of a large wedge of the productivity of this planetwide habitat patch, we are dominant within it. H. sapiens might therefore already be a dead species walking.

The signs are already there for those willing to see them. When the habitat becomes degraded such that there are fewer resources to go around; when fertility starts to decline; when the birth rate sinks below the death rate; and when genetic resources are limited—the only way is down. The question is “How fast?”…

Eminently worth reading in full: “Humans Are Doomed to Go Extinct,” from @EndOfThePier in Scientific American (@sciam).

For chorus effect, see also “Headed for a sixth mass extinction? MIT geophysicist warns oceans are on the brink.”

And for a look at the (possible) aftermath, explore “The Earth After Humans.”

* Neil deGrasse Tyson


As we remind ourselves that “hope is a discipline,” we might send expansively-creative birthday greetings to Freeman Dyson; he was born on this date in 1923. A theoretical and mathematical physicist, mathematician, and statistician, he made material contributions– both processes and concepts— in quantum field theory, astrophysics, the mathematical formulation of quantum mechanics, condensed matter physics, nuclear physics, and engineering.

He will forever be remembered by SciFi fans as the originator of the idea of (what’s called) the Dyson Sphere (or Dyson Shell): he proposed that a highly advanced technological civilization would ultimately completely surround its host star with a huge shell to capture 100% of the useful radiant energy. This Dyson Sphere would have a gigantic cluster of artificial planetoids (“Dyson cloud”) with billions of billions of inhabitants who would make use of the energy captured by the Dyson Sphere. He also made the intriguing speculation that a Dyson Sphere viewed from other galaxies would have a highly distinctive, unnatural light. He suggested astronomers search for such tell-tale colored stars, which should signify advanced, intelligent life.

Dyson was skeptical of some climate science, believing that the advantages of global warming (e.g., greater crop yields) were underweighted and that climate models were underdeveloped (and thus untrustworthy). Still he sounded the alarm (in a way resonant with Gee’s, above) as to the possibility of humanity poisoning its own future:

In the near future, we will be in possession of genetic engineering technology which allows us to move genes precisely and massively from one species to another. Careless or commercially driven use of this technology could make the concept of species meaningless, mixing up populations and mating systems so that much of the individuality of species would be lost. Cultural evolution gave us the power to do this. To preserve our wildlife as nature evolved it, the machinery of biological evolution must be protected from the homogenizing effects of cultural evolution.

Unfortunately, the first of our two tasks, the nurture of a brotherhood of man, has been made possible only by the dominant role of cultural evolution in recent centuries. The cultural evolution that damages and endangers natural diversity is the same force that drives human brotherhood through the mutual understanding of diverse societies. Wells’s vision of human history as an accumulation of cultures, Dawkins’s vision of memes bringing us together by sharing our arts and sciences, Pääbo’s vision of our cousins in the cave sharing our language and our genes, show us how cultural evolution has made us what we are. Cultural evolution will be the main force driving our future…

Biological and Cultural Evolution– Six Characters in Search of an Author


“Several thousand years from now, nothing about you as an individual will matter. But what you did will have huge consequences.”*…

In 2013, a philosopher and ecologist named Timothy Morton proposed that humanity had entered a new phase. What had changed was our relationship to the nonhuman. For the first time, Morton wrote, we had become aware that “nonhuman beings” were “responsible for the next moment of human history and thinking.” The nonhuman beings Morton had in mind weren’t computers or space aliens but a particular group of objects that were “massively distributed in time and space.” Morton called them “hyperobjects”: all the nuclear material on earth, for example, or all the plastic in the sea. “Everyone must reckon with the power of rising waves and ultraviolet light,” Morton wrote, in “Hyperobjects: Philosophy and Ecology After the End of the World.” Those rising waves were being created by a hyperobject: all the carbon in the atmosphere.

Hyperobjects are real, they exist in our world, but they are also beyond us. We know a piece of Styrofoam when we see it—it’s white, spongy, light as air—and yet fourteen million tons of Styrofoam are produced every year; chunks of it break down into particles that enter other objects, including animals. Although Styrofoam is everywhere, one can never point to all the Styrofoam in the world and say, “There it is.” Ultimately, Morton writes, whatever bit of Styrofoam you may be interacting with at any particular moment is only a “local manifestation” of a larger whole that exists in other places and will exist on this planet millennia after you are dead. Relative to human beings, therefore, Styrofoam is “hyper” in terms of both space and time. It’s not implausible to say that our planet is a place for Styrofoam more than it is a place for people.

When “Hyperobjects” was published, philosophers largely ignored it. But Morton, who uses the pronouns “they” and “them,” quickly found a following among artists, science-fiction writers, pop stars, and high-school students. The international curator and art-world impresario Hans Ulrich Obrist began citing Morton’s ideas; Morton collaborated on a talk with Laurie Anderson and helped inspire “Reality Machines,” an installation by the Icelandic-Danish artist Olafur Eliasson. Kim Stanley Robinson and Jeff VanderMeer—prominent sci-fi writers who also deal with ecological themes—have engaged with Morton’s work; Björk blurbed Morton’s book “Being Ecological,” writing, “I have been reading Tim Morton’s books for a while and I like them a lot.”

The problem with hyperobjects is that you cannot experience one, not completely. You also can’t not experience one. They bump into you, or you bump into them; they bug you, but they are also so massive and complex that you can never fully comprehend what’s bugging you. This oscillation between experiencing and not experiencing cannot be resolved. It’s just the way hyperobjects are.

Take oil: nature at its most elemental; black ooze from the depths of the earth. And yet oil is also the stuff of cars, plastic, the Industrial Revolution; it collapses any distinction between nature and not-nature. Driving to the port, we were surrounded by oil and its byproducts—the ooze itself, and the infrastructure that transports it, refines it, holds it, and consumes it—and yet, Morton said, we could never really see the hyperobject of capital-“O” Oil: it shapes our lives but is too big to see.

Since around 2010, Morton has become associated with a philosophical movement known as object-oriented ontology, or O.O.O. The point of O.O.O. is that there is a vast cosmos out there in which weird and interesting shit is happening to all sorts of objects, all the time. In a 1999 lecture, “Object-Oriented Philosophy,” Graham Harman, the movement’s central figure, explained the core idea:

The arena of the world is packed with diverse objects, their forces unleashed and mostly unloved. Red billiard ball smacks green billiard ball. Snowflakes glitter in the light that cruelly annihilates them, while damaged submarines rust along the ocean floor. As flour emerges from mills and blocks of limestone are compressed by earthquakes, gigantic mushrooms spread in the Michigan forest. While human philosophers bludgeon each other over the very possibility of “access” to the world, sharks bludgeon tuna fish and icebergs smash into coastlines…

We are not, as many of the most influential twentieth-century philosophers would have it, trapped within language or mind or culture or anything else. Reality is real, and right there to experience—but it also escapes complete knowability. One must confront reality with the full realization that you’ll always be missing something in the confrontation. Objects are always revealing something, and always concealing something, simply because they are Other. The ethics implied by such a strangely strange world hold that every single object everywhere is real in its own way. This realness cannot be avoided or backed away from. There is no “outside”—just the entire universe of entities constantly interacting, and you are one of them.

… “[Covid-19 is] the ultimate hyperobject,” Morton said. “The hyperobject of our age. It’s literally inside us.” We talked for a bit about fear of the virus—Morton has asthma, and suffers from sleep apnea. “I feel bad for subtitling the hyperobjects book ‘Philosophy and Ecology After the End of the World,’ ” Morton said. “That idea scares people. I don’t mean ‘end of the world’ the way they think I mean it. But why do that to people? Why scare them?”

What Morton means by “the end of the world” is that a world view is passing away. The passing of this world view means that there is no “world” anymore. There’s just an infinite expanse of objects, which have as much power to determine us as we have to determine them. Part of the work of confronting strange strangeness is therefore grappling with fear, sadness, powerlessness, grief, despair. “Somewhere, a bird is singing and clouds pass overhead,” Morton writes, in “Being Ecological,” from 2018. “You stop reading this book and look around you. You don’t have to be ecological. Because you are ecological.” It’s a winsome and terrifying idea. Learning to see oneself as an object among objects is destabilizing—like learning “to navigate through a bad dream.” In many ways, Morton’s project is not philosophical but therapeutic. They have been trying to prepare themselves for the seismic shifts that are coming as the world we thought we knew transforms.

For the philosopher of “hyperobjects”—vast, unknowable things that are bigger than ourselves—the coronavirus is further proof that we live in a dark ecology: “Timothy Morton’s Hyper-Pandemic.”

* “Several thousand years from now, nothing about you as an individual will matter. But what you did will have huge consequences. This is the paradox of the ecological age. And it is why action to change global warming must be massive and collective.” – Timothy Morton, Being Ecological


As we find our place, we might send classical birthday greetings to James Clerk Maxwell; he was born on this date in 1831.  A mathematician and and physicist, he calculated (circa 1862) that the speed of propagation of an electromagnetic field is approximately that of the speed of light– kicking off his work in uniting electricity, magnetism, and light… that’s to say, formulating the classical theory of electromagnetic radiation, which is considered the “second great unification in physics” (after the first, realized by Isaac Newton). Though he was the apotheosis of classical (Newtonian) physics, Maxwell laid the foundation for modern physics, starting the search for radio waves and paving the way for such fields as special relativity and quantum mechanics.  In the Millennium Poll – a survey of the 100 most prominent physicists at the turn of the 21st century – Maxwell was voted the third greatest physicist of all time, behind only Newton and Einstein.



“The Earth is what we all have in common”*…

Ancient Gateway, Angkor, Cambodia

There’s a pervasive notion in our society that nature is something outside, over there, other, from what we are as humans. From religious texts teaching that God provided humans with dominion over Earth, to futuristic literature pitching nature as our past and human ingenuity and technology as our future, the narrative that humans are beyond – or even superior to – nature is deeply entrenched.

This separation, this othering of nature, has arguably enabled our rampant destruction of the rest of the living world, and even led some to claim that our human nature is incompatible with nature itself.

Now a huge international study involving geography, archeology, ecology, and conservation adds to the wealth of sciences that exposes this idea as the lie it is.

Researchers found that for most of our history, humanity has lived in equilibrium with our world, despite us having altered most of Earth’s terrestrial surface far sooner than we realized. “Societies used their landscapes in ways that sustained most of their native biodiversity and even increased their biodiversity, productivity, and resilience,” said University of Maryland environmental systems scientist Erle Ellis.

Analyzing reconstructions of historic global land use by humans and comparing this to global patterns of biodiversity, the researchers found that by 10000 BCE humans had transformed nearly three-quarters of Earth’s land surface – you can view an interactive map of their findings here.

This upends previous models that suggested most land was still uninhabited as recently as 1500 CE. “Lands now characterized as ‘natural’, ‘intact’, and ‘wild’ generally exhibit long histories of human use,” University of Queensland conservation scientist James Watson explained.

“There’s a paradigm among natural scientists, conservationists, and policymakers that human transformation of terrestrial nature is mostly recent and inherently destructive,” said Watson.

In recent times, it’s certainly appeared that way, but clearly this hasn’t always been the case – humanity’s presence hasn’t always caused the life around us to wither away. The researchers note that in many areas, mosaics of diverse landscapes managed by people were sustained for millennia.

They used strategies like planting, animal domestication, and managing the ecosystems in a way that made the landscape not just more productive for us, but helping to support high species richness too. “Our study found a close correlation between areas of high biodiversity and areas long occupied by Indigenous and traditional peoples,” said Max Planck Institute archeologist Nicole Boivin.

“The problem is not human use per se, the problem is the kind of land use we see in industrialized societies – characterized by unsustainable agricultural practices and unmitigated extraction and appropriation.”

“We need to recognize that some types of human activity – particularly more traditional land management practices that we see in the archaeological record or practiced today by many Indigenous peoples – are actually really supportive of biodiversity. We need to promote and empower that,” said Bovin.

University of Maine anthropologist Darren Ranco noted that while indigenous people manage around 5 percent of the world’s lands that currently contain 80 percent of the world’s biodiversity, they have been excluded from management and access in protected areas like the US National Parks.

These findings make it clear that we need to empower Indigenous, traditional, and local peoples who know their lands in ways science is only just beginning to understand, explained Ellis. While no one is suggesting we revert to technology-less societies of our past, the idea is to learn from different ways of living that have proven track records of longevity.

From there, we can find new and better ways forward with the help of our advanced technologies, and a big part of this is recognizing that we are part of nature just as nature is a part of us.

Learning from our ancestors: “Humans Shaped Life on Earth For 12,000 Years, And It Wasn’t All Doom And Destruction.” Read the research in full at PNAS.

By way of an illustration of the issue, “Climate crisis has shifted the Earth’s axis, study shows“:

In the past, only natural factors such as ocean currents and the convection of hot rock in the deep Earth contributed to the drifting position of the poles. But the new research shows that since the 1990s, the loss of hundreds of billions of tonnes of ice a year into the oceans resulting from the climate crisis has caused the poles to move in new directions.

Indeed, we’ve moved the poles 4 meters since 1980…

And for a look at just how much the earth has changed, “Google Earth Now Shows You The Consequences of Climate Change For The Past 37 Years.”

[TotH to the ever-illuminating “Nothing Here“]

* Wendell Berry


As we find balance, we might spare a thought for Jean Nicot de Villemain; he died on this date in 1604. A diplomat and scholar, he introduced tobacco to the French court (and thus, into wide usage in Europe). In 1560, while serving as ambassador in Portugal, he was shown a tobacco plant in the garden of Lisbon botanist Damião de Goes, who claimed it had healing properties. Nicot applied it to his nose and forehead and found it relieved his headaches.

Nicot sent home seeds and leaves of tobacco, recommending its marvelous therapeutic value. He then sent snuff to Catherine de Medici, the Queen of France to treat her migraine headaches. She was impressed with its results, and became an advocate.

The tobacco plant, Nicotiana tabacum, and its active substance, nicotine, derive their names from his.

Nicot also compiled one of the first French dictionaries, Thresor de la langue françoyse (1606).


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