Cool guys & hot chicks?

In April I visited Bubbles Dive Resort in a tiny bay on the edge of Tanjung Tukas, southern end of Pulau Perhentian Besar (island) in Malaysia, expecting standard tourist experiences: diving, snorkelling, asian cuisine, reading on the beach. I received these pleasures, and found so much more.

This is a reflection, appreciation and celebration of individual personal vision and multiplying power of transforming vision into action. It is also a story of unintended consequences due to human intervention into the complex ecology of the Sea Turtle.

Ecological Context

The Green Sea Turtle is a member of the Cheloniidea species which has been evolving on Earth for over 300 million years. As herbivores that graze on sea grass, they are important contributors to healthy coral reef ecosystems. The juvenile sea turtles will also feast on jelly fish, crab and sponges. They reach maturity much later than humans, after 30-40 years and live to around 100 years.

Green Sea Turtles are now an endangered species, though doing marginally better than other turtle species in Malaysia. Formerly abundant in this region until the late 20th century, the Hawksbill Turtle (Eretmochelys imbricata) and Leatherback Turtle (Dermochelys coriacea) are both critically endangered, and the Olive Ridley Turtle (Lepidochelys olivacea) is endangered.

Catalysts

In 2004 experienced diver instructors and couple, Pei See Hwang and Ronnie Ng, moved to Pulau Perhentian Besar to set up a dive school for the resort. The seed for Pei See’s conservation project was activated early one early morning as she was brushing her teeth on the beach and she literally tripped over a nesting turtle. She realised then that the resort was situated on a nesting beach.

Not every beach in Malaysia is a nesting beach, fewer since reef and turtle tourism (see above) took off and large resorts moved in. Safe beaches, without interfering people, noise, pollution and white light, are now extremely important for the continuing turtle life cycle. Turtles are not a species that will adapt quickly; their ingenious GPS system guides mature turtles (over 30 years old) return to lay their eggs at the same beach where they hatched every 2-4 years.

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A day on the beach at Bubbles: Peisee Hwang homeschooling her children with visitors, April 2017

Knowing that turtle eggs were still available in the local markets, Pei See asked Malaysian fisheries why they were still being sold. The response was, “The Green Turtles are not yet endangered”. Hearing this, Pei See said, “I wanted to cry – this is heart breaking.”

Reaching out to environmental NGOs in the region for support was met with silence. But the pain of realising the experts were not going to help only motivated Pei See’s resolve. She ‘knew nothing’ about turtle habits from a scientific perspective, and she decided to take action to anyway.

“Being one of the blessed resorts with nesting turtles and a house reef, Bubbles Dive Resort pledges to protect both assets. We believe through education and creating awareness is the best ways to conserve these treasures. The Bubbles Turtle and Reef Conservation Project is designed to offer you an opportunity to be part of a detailed and meticulous protection campaign.” Bubbles Turtle Conservation Project

Collective power

The vision of protecting turtles and bringing awareness to the community visiting Bubbles has been manifested. It attracts the energy and generosity of volunteers and visitors from around the planet. In 2005, Bubbles Turtle project got their first volunteers via a UK gap year company. Eleven years later the early students are now re-visiting the project. Eventually in 2008 more qualified volunteers started coming and the hatchery was created in 2013. With each new group of contributors, the project evolves.

Today Bubbles is financially supporting a paid coordinator, Holly Fletcher and hosting four post graduate environmental science interns: Duncan Maguire, Janet Quambusch, Jorge Palomo and Anthony Guichard. The interns explained to me how, as young professionals, this sort of supported gig was rare and incredibly enriching. They certainly demonstrate their commitment to science and turtles as every hour though the night, the team take turns to monitor the beach for poachers.

“I get up 4am and do the shift till sunrise.  One night I was on my own patrolling the beach, and I saw a dark shape on the water, then I heard a motor. Must be a poacher. I walked toward the boat and flashed my white light. He turned on his light, scanning the beach. Then shone his light on me. My only thought was – I need to protect the turtles. Later I realised maybe I should have been more cautious, but I was relieved when the poacher turned on the motor and left. We hope the word has spread that we are patrolling the beach.”  Janet Quambusch

Only Hot Chicks?

Early Malaysian sea turtle conservation programs with Leatherback Turtles in the 1960’s were undertaken with care and good intentions, but scientific knowledge about the species was limited.

“In the 1990’s it was discovered that the hundreds of thousands of hatchlings released into the sea at Rantau Abang over the 30 years of the program were almost exclusively females. Only in the mid-1980s scientific researches found that turtle eggs were very sensitive to heat and movement. If the ambient temperature is above 30 degrees celsius the hatchlings are almost always female, while at temperatures below 28 degrees celsius they are sure to be males. Unfortunately, before the research findings were made known, the eggs at the hatcheries in Terengganu were kept in open boxes to collect the warmth of the sun to hatch them.”  Malaysian Wildlife & Nature

While I was visiting Bubbles a massive job was being undertaken by the conservation team to lift the turtle nests 40mm higher. By monitoring nest health they discovered that sea levels had increased to the high point where turtles had laid their eggs for centuries. Now the sand was too moist and the eggs were becoming infected with fungus.

“Coming from studies in marine science, biology, and oceanography, especially in the context of extinction and endangered species, being here I really feel like I am doing my part. This work brings alive the science. We have real time frames – treating and monitoring the fungus on the eggs, noticing the impact of sea level rise on the eggs in the nests – this is real.” Jorge Palomo

Action for Sea Turtles?

Last year was a record for the Tanjung Tukas beach, as 634 Green Sea Turtles were recorded landing, nesting in 318 sites containing 13,402 eggs. A total of 3,722 hatchlings made it to the sea and only between 1 in a thousand, to 1 in 10,000 will survive into adulthood.  Duncan Maguire cut to the heart of the matter when he stated, “Effectively one hatchling might survive from this beach each season.”

While this season’s hundred’s of eggs in Bubble have been protected by a laborious daily treatment of tea tree oil, it is easy to imagine that the impact of climate change on sea levels and temperatures will affect all turtle nesting sites globally. A truly grim forecast for this species.

Every evening Duncan, Janet, Holly, Anthony and Jorge offer Bubbles visitors a turtle or reef talk, these are informative and humorous. Perfect for spreading awareness, and maybe visitors to choose to refuse that plastic straw in their next drink, or to stop purchasing items in plastic bags altogether when they are back home. Everyone has the opportunity to see turtles laying their eggs, and the hatchery is in the heart of the resort, for all to see its management.

“A simple thing everyone can do that will have a huge impact is to stop or drastically reduce their use of single-use plastics: drinking straws, plastic utensils, cups and lids, face and body wash with plastic micro-particles, food with plastic wrapping and of course plastic bags and bottles!” Holly Fletcher

I am sponsoring 3 turtle nests (50 Malaysian ringgit each). For this small contribution, aside from supporting to this initiative, I will receive emails about the progress of the nests and pictures when the hatchlings emerge. Alternatively, you can visit Bubbles and dive with Green Sea Turtles or join the project for 3 days as a conservation volunteer. If your timing is spot on, you may have the joy of seeing turtles lay their eggs, or watch the new hatchlings make their way to the sea.

I am grateful for the knowledge and commitment of the science community in getting their heads around these dilemmas, and for people like Pei See Hwang and Ronnie Ng, and the Bubbles community, for giving their energy to repair a small part of the natural world so that community can re-connect with it’s wonders.

Happy Earth Day 2017.

Photos: Turtle credited to Finn Wrigley, thank you to the Bubbles conversation team for other images.

Further References

Green Sea Turtles

Threats to Sea Turtles

Conservation management

Bubbles Turtle Facebook page

Bubbles Dive Resort

tweet @BubblesTurtles

Malaysian turtles

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Perceiving wholes

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Shiva temple, India c.Finnian Wrigley 2014

Futurist Ziauddin Sadar believes we are living in ‘post-normal times’, a transitional age, in-between old paradigms that have guided and formed us and something new. We have been told by many, that seeing and unpacking the chronic and wicked problems of the global world must start with a change in our consciousness – the consciousness that created the very mire we are trapped in.

A first step is to develop a critical and reflective stance. Cultivating mindfulness enables each of us to stand back from our enmeshment in the entrancing daily soap-opera dramas. This more expansive ‘seeing’ can release us from narrow historical limitations of what is possible and real.

world
World tarot card (Noble & Vogel 1981), “dancing the magical union of the individual psyche with the cosmos” von Franz 1980

A systems master, the shaman can inspire us, learning to dance with the energy and the possibilities available in a quantum universe.

Think of the emergence of fluid and co-creative organisational models where entrepreneurs (Uber, Air B&B) and activists (Occupy, 2017 Women’s Marches) are able to perceive and then ride network energy in a collaborative, emergent fashion.

Ancient wisdom traditions developed practices to transform vital planetary energy (Qing) into the subtler life force (Qi). As Yoda counsels Luke at the close of the first Star Wars film, the shaman must commit to practice the internal skills to make him/her capable of drawing upon and holding the power of the cosmos. With this channelled strength, the shaman resists institutional domination and finds fluid, innovative ways to subvert those who enforce, control and destroy. Yes really.

This self-disciplined, solo journey is available to all of us in this abundant and accessible globe. It  can provide us with strength and certainty of purpose. Self-knowledge can be cultivated in the practices and rituals of many human spiritual traditions including Indigenous shaman from North and South America, Australia, Indian and Tibetan tantrics, Hindu, Taoist and Buddhist yoga / meditation masters, and Christian mystics.

Not just the ancients appreciate the power of these disciplines. An abundance of 21st century practitioners are finding the language and frames to make these liberating internal states accessible in our lives and work. The Australian Aboriginal practice of Dadirri or deep listening to release trauma. Parker J. Palmer draws upon Quaker practice in the Centre for Courage and Renewal. Peter Senge, Otto Scharmer, Joseph Jaworski and Betty Sue Flowers explore the state of no-concept, where ‘grace’ or ‘oneness’ can be experienced in Presence, and in Theory U, Scharmer describes how presence can be developed to access the ‘field of the future’.

Meg Wheatley and the Berkana Institute explore wise warriorship following the Shambala path, by developing presence, discernment and expanding our perception. The Art of Hosting uses circle, dialogue, embodied and creative activity to engage large groups holistically around topics such as organisational futures visioning. A flaneur experiences the world in a meditative manner strolling through the streets.

Embracing the shaman is unlikely to provide us with safe or comforting ‘solutions’ in these interesting times. However developing our perceptive sensing, strengthening our minds and expanding our conscious awareness may enable us to bring forth aspects of the shaman archetype. Looking at the global stage in Brexit and Trump we see an unpredictability that mirrors our weather. Ordinary people finding the courage to speak up about injustice willing to become a whistleblower, lobbyist or activist, long accepted alliances are being broken and new alliances formed to contribute to environmental and social wellbeing.

These disruptions are shifting our collective consciousness and thus society.  From this place we experience the joy of following our energy and finding the flow, all the time dissolving separation and disempowering dualities.

References mentioned

Noble, V. 1983, Motherpeace : A way to the Goddess through Myth, Art and Tarot, Harper & Row, San Francisco.

Sadar, Z. 2010, ‘Welcome to postnormal times’, Futures, 42, Elsevier.

Scharmer, O. 2007, Theory U : leading from the Future as it Emerges, Society for Organizational Learning, Massachusetts.

Senge P. et al. 2004, Presence : An Exploration of Profound Change in People, Organisations, and Society, Random House, New York.

Wild, strong and free

In thinking about my being as a Ph.D researcher, I having been playing with the archetype of the shaman, as a symbol of a liberated, embodied being, whose way of perceiving and living is centered in her wholeness. What might this being look and feel like?  How can this be integrated into the strongly cognitive way of knowing, so valued by universities and this society?

“The shaman taken metaphysically as the opposition to king and priest, remains the ultimate symbol of authentic dissent, representing the utopian and transcendental aspects of the child, the lunatic, the androgynous, and the artist.  In this sense, he remains the least socialized articulation of the values of freedom, creativity, multiple realities and an open future.”    Ashish Nandy

OLYMPUS DIGITAL CAMERA
Indian dancer c.Finnian Wrigley 2014

I draw in the shaman who is unquestionably committed to developing her holistic and multiple ways of knowing the world.  A choice-less-choice. Daily practices (meditation, pranayama) hone her intuition, strengthen her senses and abilities to read the environment. This is held in an inner place where a cultivated, active, and open awareness is possible. The Taoists call this wu-wei, where our the mental state opens in the possibility of “not knowing” (OASES, 2012).

Nurturing this centre becomes vital for me as I grapple with swings of confidence. When I whither, becoming mired in the ‘imposters syndrome’ common to the less narcissistic graduate researchers, and very familiar to (most) women, not granted authority-by-birth as (real) meaning-makers in a patriarchal world. My feminism flares. I know this place of being a woman-margin-dweller. Though, it is new to be a woman aging in a society where the Jean Shinoda Bolen’s “green and juicy crone” is a challenging and unfamiliar metaphor. But the fearful loitering of the margin dweller awaiting approval will not do.

I turn to the shaman again, who does not seek the acceptance of the establishment. She values her detachment highly, it is at the heart of her liberation, enabling her dissent, if only subtle, and enabling her independence of voice and meaning making. Not separate, rather uncompromised. In this stance, the shaman is an alternative to our necessary conformity, signified by reflecting the institutional mores.

The shaman is unafraid of the power of wild and unknowable realms. She is the ecstatic trance-dancer, drumming, spinning and breathing herself into out-of-body shamanic journeys. Honouring what we have despised as ‘primitive’, the wisdom of magical thinking is closely aligned to the inner life of the shaman archetype. I open myself to trusting the energetic voices of my material world –  trees, plants, and creatures, and also the quality and resonance of the built spaces we inhabit to inform my research knowing.

Writers Ashis Nandy, Marcus Bussey and Sandra Waddock, also call upon the shaman archetype as one might have called a specialist midwife to a difficult birth. The presence, observational skill and patience of the midwife, combined with her ability to work with and trust in natural processes speaks to the feminine quality inherent in the shaman archetype.

Acknowledging and valuing our feminine, androgynous, outsider and lunacy begins the process of reclaiming the negated and backgrounded parts of our whole. Once owned and integrated, we have the possibility of experiencing and accessing its power, knowing its dimensions, playing with new possibilities of being in our bodies and lives. After being ostracised for centuries, the shaman’s qualities can support and guide us to gracefully ride the waves of contradiction, chaos and complexity coming towards us in the 21st century.

This is a mature consciousness that is as comfortable with a magical and mystical spirituality, as well as the acuity of a discerning and reasoning mind.This is the gift of the shaman – guiding us to value internal processes that will integrate our mind, body and spirit. Then we have the possibility of finding a community of practice within which this strength can be amplified, nurtured and enjoyed.

References mentioned

Bussey, M. 2009, Six Shamanic Concepts: Charting the between in Futures work, Foresight, 11(2), Emerald.
Nandy, A. 2004, Bonfire of Creeds : The Essential Ashis Nandy, Oxford University Press, India.
OASES Graduate School  (2012). Our Philosophy, Relational Ethics and Pedagogy. Hawthorn: OASES Graduate School.
Shinoda Bolen, J.(2001). Goddesses in Older Women: Archetypes in Women over Fifty, Harper Colins, New York.
Waddock, S. 2015, Reflections: Intellectual Shamans, Sensemaking, and Memes in Large System Change, Journal of Change Management,15 (4), Routledge

21st century shaman

I am playing with the archetype of the shaman as a helpful turn towards perceiving wholeness of person and society. This is part of an exploration of ways of integrating and experiencing oneself an integral being, so relevant in the context of the Anthropocene, where western enlightenment values no longer serve as a philosophical guide to humanity’s well-being on Earth.

Indeed, the challenge of the Anthropocene urgently calls us to dissolve the false divisions and hierarchies created by Cartesian binaries and existing within each of us. Johann Wolfgang von Goethe (1749-1832) contributed profoundly to our understanding of perception. He believed that we know ourselves only to the extent that we know the world, because we become aware of ourselves only within the world, and aware of the world only within ourselves so that “every object, well contemplated, opens up a new organ of perception within us.”  This is hard because we have been trained to see things in isolation and as objects.

This post, Wild, Strong and Free and Perceiving Wholes will focus upon our internal strength and readiness for action in the world. The shaman is in service of their community, their primary concern is to attend to that which needs healing. As a researcher and active citizen for change, I am exploring the qualities of the shaman to inform and enrich my work.

Carl Jung and Joseph Campbell encouraged us to explore archetypes, dreams and mystical practices, to enlarge and renew human consciousness so foundational to our collective well-being.  These processes are freeing and energising, and a path toward self-realization and individuation which is a primary goal in the journey toward full human expression and happiness.

magician
Magician tarot card (Noble & Vogel 1981), mediating between inner & outer worlds, using fire to heal and transform.

Be prepared – the shaman is ‘woo-woo’. If a traditional shaman turned up in one of our ordered and tidy suburbs, they would most likely be ignored, shunned and/or incarcerated. We have been well trained to like, and feel comfortable with the ordered, unblemished and new, that we allocate large resources to tame, contain and control environments and animals that are savage or untamed.

We shame and fear those who are perceived as mad, or without the recognisable habits and demeanour of the civilized. These assumptions are foundational to our contemporary worldview.

The 300-year-old Newtonian paradigm underpinning western society has provided us with robust intellectual frameworks, with which we have developed extensive knowledge bases in science, economics, engineering, health and medicine. But we now know that this way of knowing does not fully explain, or illuminate our understanding of the complex whole of this planet. Nor are we as logical and informed as we like to believe.

New perspectives have emerged through 20th century revolutions in biology and quantum physics, mathematics and computer science. These understandings have disrupted the certainty of the Newtonian paradigm and like the Deleuzian rhizome popping up ‘randomly’, ideas of linearity and the comfort of clear beginnings and endings now dissolve.

Our material certainties about space and time are also disturbed. As my integrative optometrist says, in a quantum world “anything seen or unseen is based on infinite possibility, (and) consciousness is the ground of all being” (Christian 2016). We begin to understand that the whole is more than, and in fact can never be perceived as the sum of its parts.

Key elements of the dualistic structure of western thought (Plumwood, 1993)           Culture / Nature                                                                                                                                     Reason – Culture – Human / Nature – Emotion  – Animality                                                     Male /Female                                                                                                                                             Civilized / Primitive                                                                                                                                                                                            Mind / Body                                                                                       Self – Subject / Other – Object

By identifying the dynamics of dualistic thinking, feminist and post-structural theorists revealed the societal cost of radical exclusion and separation inherent in these oppositions. Wholeness is all-inclusive, mind, body, soul and spirit have different orders of perception and understanding. This is beyond hierarchy and quantification. We are ready for the interdependence of networks and systems.

References & links

Converging global challenges

Bortoft, H. 2013, The Nature of Wholeness: Goethe’s Way of Science, Lindisfarne Press, Great Britain.

Christian, M. 2016, In Focus: Vision, Mind & Body, Balboa Press, Indiana.

Noble, V. 1983, Motherpeace : A way to the Goddess through Myth, Art and Tarot, Harper & Row, San Francisco.

Plumwood, V. 1993, Feminism and the Mastery of Nature, Routledge, London.

Why the Anthropocene?

Context: We are living with the increasing urgency to make a systemic shift in our globalised society so that we live/create within the ecosystem boundaries of our host – the Earth. We have been talking about this for over 20 years and the urgency is not dissolving. It is increasing and February’s heat wave in Eastern Australia is truly frightening.

Conceptualised at the turn of the 21st century, the Anthropocene epoch denotes the movement from the Holocene geological epoch which lasted 11,700 years, to a new phase in the Earth’s history where in the 20th century humans became the driving force in the planetary system. This thinking emerges from the new scientific discipline of Earth System Science.

Our impact is most obvious in the Earth’s climate system with the ‘greenhouse effect’ and consequent global warming. Also in the reduction of the planet’s bio-diversity through pollution, habitat destruction and over consumption resulting in increasing rates of extinction.

earth-consumption-cartoon

Exploration: I visualise the Anthropocene as a line we have crossed while striving for our wealth, health and happiness. We are now in new territory. Being the driving force on our planet’s health makes the daily choices I make suddenly much more impactful and within a very much bigger context than my personal bank balance.

The Anthropocene indicates its up to us! We are the ones who must make the qualitative shift required in the relationship between the human species and the Earth. Yet resistance, denial, anger, bargaining and depression prevails in our public discourse overriding acceptance and action. Many have asked/investigated/bemoaned; Why is it so hard for an intelligent, conscious species like humans to collectively respond to this challenge?

Maybe the paradox of the ordinary/revolutionary qualities pervading this reality is overwhelming. Because the paradigm shift required to reduce the human carbon footprint is profound and transformational. This process  of realisation is not helped by the abstract and technical language used in policy papers such as ‘adaptation’ and ‘mitigation’ – both of which feel removed from daily reality. Somehow these words don’t seem to include you and me.

Transformation by contrast invites our whole being, it is about changing our DNA, our habits, expectations, world views and finally (maybe even effortlessly), our economies. In this new phase in human history, we are challenged to move our society from being consumers and (possibly) sustainers, to actively and consciously becoming regenerators. This is an energetic and constructive place to act from. I believe this is as much about ‘how’ we engage with the world and each other, as ‘what’ we do.

Governance and the process of governing is an influential domain where decisions about resource (human and other) are made at all levels of society. My research is exploring what governance suited to the Anthropocene might look and feel like in innovative non-government organisations who have altered their processes and structures, providing us with new models, languages, pathways and bridges to collective action and creativity in our responses to the Anthropocene.

Post links:

Anthropocene https://www.theguardian.com/environment/2016/aug/29/declare-anthropocene-epoch-experts-urge-geological-congress-human-impact-earth

6th Great Extinction http://time.com/3035872/sixth-great-extinction/

Photo: Great Pacific Garbage Patch       KAL’s cartoon, The Economist

Welcome to governance, systems & the shaman

Beginning my second year of research as a PhD candidate at La Trobe University, I share this blog as a response to friends and family who want to know more about this project, and because I want to share some of the mind-blowing philosophy, science and social theory I engage and grapple with. In particular the application of systems thinking to organisational systems, and the implications of the quantum universe on those organisations and its participants, Integral theory and the work of French Philosophers, Foucault, Deleuze and Latour.

A PhD certainly resides in an academic realm and yet for me this endeavour is ultimately about making a difference to our everyday practice. The working title for my thesis is, New Governance for the Anthropocene: Dynamic and Regenerative. 

I welcome your feedback – especially  about concepts that resonate and make a difference to your thinking/acting. You are welcome to share this with anyone who you think would enjoy it!

Photo: Zac Strbac 2015