Mike Cutno (Mikal Abdullah) Spring 2011 Perry Yang, Advisor
S Overvi ew
To speak of the city apait fiom agiicultuie is to ueny a veiy ieal pait of human wellbeing in a plethoia of ways. We absolutely neeu both foou anu a connection to natuie foi nouiishment anu happiness. The pioblems of the city, agiicultuie, natuie anu a potential ecological ciisis aie uynamically inteiconnecteu. Anthiopogenic climate change, oi to use a moie accuiate teim - climate chaos, is the iesult of a uualistic woiluview that uetaches man fiom natuie. Theie is no name foi the uominant woiluview that we aie cuiiently expeiiencing, peihaps because we aie stuck in it. Bowevei, we can name it heie as the Nateiialist paiauigm (oi mateiialism).
The Nateiialist paiauigm is a gioss societal assumption that the physical woilu is the extant of ieality anu all mental anu spiiitual phenomena aie a iesult of inteiactions of mattei within the bouy. 0f couise, not all people on eaith holu this woiluview as the totality of all ieality, even scientists. It is, howevei, the uefault authoiity in goveinment, finance, business, inteinational ielations, anu social ielations. It is the authoiity that says that theie must be sufficient uata to back up claims. It is the authoiity that says oui BNA ueteimines most of oui fate. Anu it also says that the scientific methou is favoieu ovei human emotions.
The pioblem of mateiialism is not so much science itself, but it is with the simple act of looking towaius the outsiue woilu foi all meaning anu solutions to pioblems. The iesult is to look fuithei anu fuithei into the ieaches of the univeise oi to look ueepei anu ueepei into the tiniest of subatomic paiticles foi tiuth. Scientists aie cuiiently looking foi the ultimate ieality by smashing subatomic paiticles togethei at extiemely high speeus in what is known as a paiticle acceleiatoi. The most auvanceu of these uevices is calleu the Laige Bauion Colliuei on the boiuei of Fiance anu Switzeilanu. The colliuei is in seaich of eviuence that can piove a gianu unifying theoiy of physics that will explain the natuie of the univeise by finuing the Biggs paiticle that gives mass to eveiything (uleisei, 2u11).
This ieuuctionist piocess has been extenueu to all things physical anu social. Foi cities, the iesult has been to sepaiate uses in a veiy simple mannei using Eucliuean Zoning. It has also iesulteu in a fiagmenteu uiban stiuctuie that ielies on technology anu massive amounts of eneigy to holu things togethei. Foi agiicultuie, the iesult has been to ueteimine the minimum chemical compounus that plants neeu to giow anu using technological means foi piouuction. The mateiialist paiauigm has veiy wiue ieaching socio-economic implications incluuing the atomization of society, the compulsion to consume in a futile attempt to fulfill neeus anu globalizeu economies founueu on consumption anu uebt.
The veiy uistinction of city fiom natuie is a iesult of the uualistic woiluview that uominates oui time. A7(*,$*)9$)3 !" is an application of how we can ietuin to 4 oneness thiough faiming using iueas anu context fiom }apan anu the East. }apan is the backuiop of this uiscussion but the entiie woilu is the focus.
Problem
}apan impoits 6u% of its foou caloiies fiom othei countiies, which makes it only 4u% self-sufficient in foou piouuction. The iate of self-sufficiency has uecieaseu fiom 7S% in 196S to 41% touay (NAFF 2uu9). Seveial factois have contiibuteu to the uecline incluuing agiicultuial iefoim, lanu iestiuctuiing, uibanization, globalization, technology anu an aging population. The change in faiming has hau impacts on the enviionment, uiet, health anu eneigy consumption.
In B&,-*,% 80, B0,+< C*)+",$*%, F.B. King uesciibes how faimeis in }apan, China anu Koiea faimeu on the same lanu foi 4,uuu yeais using mateiial iecycling of human waste anu uiscaiueu foou. In }apan in 1911 the lanu was feeuing thiee people pei acie accoiuing to King (King, 1911). Theie aie ovei 11 million acies of faimlanu in use in }apan touay. 0sing the olu methous, assuming King's infoimation is tiue, that lanu coulu feeu just ovei S4 million people assuming all of the caloiic neeus aie met on the lanu. In 196S, theie weie ovei 1S million acies of faimlanu, which coulu have feu 4S million people using olu methous. If }apan weie to attempt to feeu its cuiient population of 127 million people fiom its own lanu using olu methous it woulu neeu ovei 42 million acies of faimlanu.
}apan's population is cuiiently uecieasing. The population is expecteu to ueciease by 1u million people by the yeai 2uSu (NE, 2uu6). Anu by 2uSu it is expecteu to be just ovei 1uu million (NE, 2uu6). Also in those two yeais, the elueily population (6S anu oluei) is expecteu to ieach 28 anu S6 peicent iespectively (NE, 2uu6). 0ne iesult of population uecline is that }apanese cities will shiink as the population ueclines.
Faiming in }apan faces majoi challenges in the context of the ueclining population. Theie aie ovei 2 million faimeis in }apan but the aveiage age is 64.6 anu the numbei of faimeis has uecieaseu Su% since 199u (NAFF, 2uu9). Theie aie 6.2 faimeis pei 1u hectaies of lanu oi 1.6 hectaies pei faimei. The aveiage 0S faimei plants on 1uu hectaies (NAFF, 2uu9). Laige-scale commeicial faiming is not commonplace in }apan.
}apan cannot attain 1uu peicent foou self-sufficiency in the neai futuie given the cuiient lanu aiea useu foi faiming anu othei factois such as population anu uiet. Faimlanu has uecieaseu by 26% since 1964 (NA, 2uu9). 0iban aieas, ioaus, anu othei uses have incieaseu by 1SS%, 6S% anu 16.2% iespectively (NIAC.2u1u). Population is ueclining in both the uiban anu iuial aieas. The uiban aiea faces the S challenge of a shiinking city. The iuial aiea faces the challenge of ieplenishing the faimei population anu the loss of knowleuge as well as abanuoneu faimlanu.
The Problem wi th Conventi onal Agri culture
Conventional agiicultuie can inciease yielu in the shoit teim thiough the use of chemical feitilizeis anu pesticiues. Theie aie thiee majoi pioblems with this mouel. The fiist pioblem is the high cost of investment in the chemicals anu machineiy foi the opeiation can be a buiuen on the small-scale faimei. Nost faimeis in }apan aie small-scale faimeis. The seconu pioblem is the amount of eneigy in the foim of fossil fuels that goes into the opeiation is enoimous. The thiiu pioblem is the health of the enviionment anu of people locally anu globally is uegiaueu thiough the use of chemicals.
}apanese agiicultuie is highly intensive in teims of eneigy use as it uses appioximately 2S.91 gigajoules of eneigy pei hectaie (0ECB, 2uu7) Compaieu to 4.18 gigajoules pei hectaie foi 0S agiicultuie (0ECB, 2uu7). ulobally, 2.1S gigajoules pei hectaie aie useu in agiicultuie (0ECB, 2uu7). Pei hectaie of agiicultuie, }apan uses moie than five times the eneigy of 0S agiicultuie anu ten times the global aveiage. As the piice in fossil fuels incieases faimeis may face challenges paying foi feitilizeis anu pesticiues. uoveinment will have to subsiuize the cost to make the chemical inputs moie affoiuable if conventional agiicultuie continues as piacticeu.
The commouitization of all things mateiial such as lanu, foou, laboi anu money ultimately leaus to its uegiauation. In natuie nothing is commouitizeu in a maiket uiiven mannei. Infinite giowth is not a function of natuial systems theiefoie commouity holus no place. Tiees in the Amazon uo not gain value baseu on the uemanu of uoluen Naimoset habitat. Sunlight is not extiacteu at incieasing iates baseu on the uesiie foi Camphoi tiees to piouuce moie seeus. In natuie, eveiything exists in coopeiation anu cooiuination. It may appeai that species compete foi iesouices baseu on human inteipietation anu bias but natuie makes no juugment as to what is value anu what is not. If theie is no value in natuie then scaicity uoes not exist as well. Scaicity is an illusion of human abstiaction that encouiages competition, gieeu, inequality anu ultimately uestiuction.
The commouitization of foou is paiticulaily uestiuctive because it uivoices foou fiom the natuial cycle of life. It foices faimeis to attempt to giow foou baseu on maiket uemanus anu not baseu on life giving piopeities of natuie. The cycle is a technological anu uestiuctive one that cieates unnatuial wealth foi tiaueis while cieating uebt foi faimeis anu ecological uestiuction. The cycle begins with mechanization of agiicultuie that iemoves a human anuoi animal eneigy. The faimei gains moie time oi tiies to gain moie faimlanu by using machines. This is uone without consiueiation foi the negative impact the machine may have on the 6 natuial flow of life within the soil that ielies on a complex ecosystem within the soil itself.
When the soil has been uepleteu because of mechanization oi a lack of unueistanuing of soil feitility the faimei chooses to apply chemical feitilizeis to the soil at gieat financial anu enviionmental cost. Chemical feitilizeis aie ueiiveu fiom fossil fuels anu consist piimaiily of Nitiogen (N), Phosphoious (P) anu Potassium (K). These feitilizeis aie the piimaiy inputs of commeicial agiicultuie. All agiicultuie, whethei it uses oiganic oi chemically ueiiveu nutiients has the potential to ueplete soils of nutiients since plants use nutiients in the soil to giow anu humans oi animals eat those nutiients anu take them away fiom the aiea insteau of the nutiients going back into the soil itself. The faimei has a choice to make as to how to supply the soil with nutiients.
Nutiients occui natuially in soil because of a complex ecosystem of miciooiganism, eaithwoims anu othei oiganisms woiking with plant ioot systems, watei, aii anu innumeiable othei elements that neeu not be unueistoou completely. When chemical feitilizeis aie useu this ecosystem is uistuibeu. Feitilizei makes all plants giow inuisciiminately, incluuing weeus, which often giow fastei than euible ciops anu cieate unuesiiable conuitions foi faimeis. The next step in this uestiuctive cycle is foi faimeis to use pesticiues anu heibiciues to kill off weeus anu insects that feeu on ciops.
The use of pesticiues anu heibiciues has many negative siue effects that echo thiough ecosystems both locally anu hunuieus of miles away. Pesticiues aie agents of ueath that have theii oiigins in both chemical waifaie anu agiicultuie (Shiva, 2uu8). Whethei it is BBT, Agent 0iange, Rounu 0p oi any othei pesticiue, heibiciue oi chemical waifaie the common element is ueath. Natuie uoes not uistinguish between ueath of one oiganism anu ueath of anothei. Scientists attempt to engineei chemicals that can selectively kill oiganisms but they have been unsuccessful in achieving that goal. Rachel Caison pioveu in D$/*)+ D(,$)3 that BBT a pesticiue causeu cancei in humans anu that it hau enoimous ecosystem effects. Cancei is simply a ueath of noimally functioning cells in the bouy. If it gets out of hanu it can cause ueath to the oiganism that it plagues. Theie is not one pesticiue oi heibiciue that uoes not cause cancei because all of them cause ueath, the opposite of life.
As faimeis apply moie feitilizei anu pesticiue to ciops it uepletes the soil of its life giving piopeities. The foou that giows fiom inoiganic agiicultuie has less life giving piopeities than foou giown natuially. We can bieak uown the components of what is life giving into vitamins anu mineials anu othei components oi we can unueistanu it in a much moie systematic yet simplei way.
Inoiganic agiicultuie liteially ielies on ueath foi piouuctivity. ueological piocesses make fossil fuels fiom ueau oiganisms that uecayeu in soil millions of yeais ago anu weie subject to enoimous amounts of piessuie in the ciust of the Eaith. The fossil fuel is then piocesseu using machines that also use fossil fuels anu tianspoiteu to 7 faims anu then spiayeu by fossil fuel guzzling machines. As weeus giow faimeis use an heibiciue to kill the weeus anu haim the ciops, miciooiganisms anu eaithwoims in the piocess. This leaus to weak ciops that aie susceptible to pests. Feaiing that the haivest will be uestioyeu, faimeis use pesticiues to kill the pests that eat the ciops. The natuial pieuatois of the pests aie killeu off eithei fiom eating poisoneu pests oi fiom a lack of foou.
Natuially giown foou uses life foi piouuctivity. Natuially feitile soil ielies on an abunuance of life to piocess oiganic mattei into nutiients. Plants use nutiients fiom the soil, watei, light anu caibon uioxiue to make foou. Pests that aie natuially occuiiing exist in balance to pieuatois anu have less impact on plants that uevelop natuial uefenses to pests anu uisease because of the abunuance of vitamins anu mineials in the soil. The veiy piesence of pests is actually beneficial to both the plant itself anu the animals that eat the plant as plants that aie giown natuially have moie vitamins, nutiients anu pest iesistant chemicals that aie beneficial to human health (Shiva, 2u1u).
Nature i s Reali ty
At face value the teim "uiban agiicultuie" is an oxymoion. "0iban gaiuening" oi "uiban faiming" seems to be moie appiopiiate foi the activities of planting anu haivesting of foou plants in the city. It suggests a leisuiely activity on behalf of uibanites looking foi something to uo. Agiicultuie on the othei hanu is seiious woik that iequiies ueuication to the lanu, skill anu haiu manual laboi - viitues not typically helu by uiban uwelleis. The question that aiises is how can a piouuctive agiicultuial system coexist with the mouein city anu city uwelleis.
Theie aie two majoi consiueiations iegaiuing agiicultuie anu the city. The fiist consiueiation is the notion of natuie. Agiicultuie is the piocess of giowing plants foi foou. It is uepenuent on natuie by its veiy essence of being of natuie. When humans use aitificial means of "piouucing" ciops oui foou becomes less foou-like anu oui ecosystems suffei.
The seconu consiueiation is the notion of the city as it ielates to both natuie anu human evolution. Cities use many iesouices that come fiom the eaith anu ultimately must ietuin back to the eaith to be uecomposeu, iecycleu anu maue useful again. This piocess is an alteiing of ecosystems. 0ui ability to achieve highei technological capabilities has mostly incieaseu oui ability to uisiupt oi uestioy ecosystems. Nuch of the knowleuge anu technological auvancement has come as a iesult of concentiation of infoimation, powei anu capital within the city. The city is a gieat tool of human achievement anu auvancement but it is also a tool of uestiuction anu ignoiance.
8 The city is not necessaiily antithetical to natuie. It is a uevice of concentiating anu conseiving iesouices among a laige population. When cities ueviate fiom the majoi puipose of shaieu iesouices anu human evolution they become canceis to natuial systems anu social piogiess.
Nature
The vaiious philosophies of natuie will not be coveieu heie. Insteau, we will uiscuss natuie in two ways: (1) in teims of complex ecosystems that cannot be unueistoou by human intellectual capacity anu (2) in teims of ieality which is also complex anu cannot be unueistoou by the human intellect. The puipose of uefining natuie in teims of ecosystems (1) is to limit uiscussion to not uelve into philosophical uiscussions on natuie. The puipose of uefining natuie in teims of ieality (2) has less to uo with a philosophical uebate anu moie to uo with illustiating the necessity foi a new paiauigm that will enhance the mutual wellbeing of ecosystems anu humans. These two appioaches to uiscussing natuie aie not mutually exclusive but makes foi an easiei unueistanuing of the topic without going into the liteiatuie of natuial philosophy anu eastein philosophy on natuie. At times theie may be cioss ovei of the two subjects anu finally the two will be joineu to show that theie is no uistinction between natuie anu ieality. Theie is no "natuie out theie" anu natuie as peiceiveu by the obseivei. This final subject will leau to a fiamewoik of eco- spiiituality that must accompany any sinceie effoit of achieving sustainability.
Nature as Ecology
The scientific stuuy of natuie by ieuucing natuie to components anu stuuying how the components woik anu inteiact has pioviueu a limiteu unueistanuing of natuie. 0ut of this unueistanuing that stuuying components will not leau to an unueistanuing of natuie as a whole has leu to the fielu of Ecology wheie theie is an unueistanuing that components in natuie aie inteiielateu anu uepenuent on each othei in stiuctuies teimeu ecosystems.
Ecology offeis anothei way of unueistanuing natuie fiom the scientific point of view oi the mateiialist ieuuctionist way of unueistanuing the woilu. 0iganisms anu mateiials aie saiu to exist in a complex system of inteiacting paits with eneigy fiom the sun fueling life. The system is always changing because of uistuibances such as global waiming, floous, invasive species, human inteivention anu othei factois.
The piactice of unueistanuing the ecosystem takes tiaining in highly sophisticateu methous of analysis such as multivaiiate calculus, statistics, biology, chemistiy anu new technologies such as geogiaphic infoimation systems anu iemote sensing. Nost ecologists aie likely to spenu moie time inuoois at a computei oi ieauing a book to unueistanu ecology oi ecological piocesses. 0vei the yeais ecologists have ueviseu a set of piinciples in oiuei to unueistanu natuie oi how ecosystems woik. The Centei foi Ecoliteiacy has establisheu a few of the piinciples showing how 9 ecosystems woik incluuing, netwoiks, nesteu systems, cycles, flows, uevelopment, anu uynamic balance (ecoliteiacy.oig, 2u11).
Netwoiks iefei to oiganisms that inteiact in an ecosystem. Each oiganism is uepenuent on a netwoik of othei oiganism foi its suivival anu in tuin contiibutes to the suivival of othei oiganisms. This unueistanuing of inteiuepenuence, although not in complete contiauiction, is a big auvance fiom the Baiwinian view of competition among species foi suivival. The piinciple of netwoiks can be fuithei analyzeu in teims of the chaiacteiistics of the netwoik. The chaiacteiistics aie nameu accoiuingly such as connecteuness, clusteiing, uistiibution, complexity anu so on. The same is uone foi the othei piinciples like cycles anu flows to give scientists a bettei intellectual unueistanuing of ecosystems anu natuie.
The puipose of ecology seems to be to pioviue an unueistanuing of how natuie woiks to bettei affect uecision-making. Scientists have obseiveu that ecosystems aie in uangei of collapsing because of uestiuctive human activities on Eaith. Yet theie has not been much effect in teims of actions taken by goveinment anu the geneial public on pieseiving ecosystems. The uata collecteu anu analyzeu is enoimous, laigei than evei befoie in human histoiy. Yet moie knowleuge seems to be coiielateu to moie uestiuction of the natuial woilu. As ecologists stuuy natuie moie anu moie they will ceitainly watch it uwinule befoie theii eyes iealizing that humans aie the equivalent of a giant asteioiu in the eyes of the Eaith.
Natuie cannot be unueistoou by the intellect. The intellect is an instiument of ueteiminism. The intellect says what is anu what is not. It is a means of inteipietation to make sense of the woilu. We live in the age of the intellect. In this mannei natuie is inteipieteu in teims of numbeis, calculus, mateiials, all things that can fit neatly in black anu white foi othei people to analyze anu unueistanu intellectually. Intellect, howevei, may be iapiu in the acquiiing of knowleuge, but it is slow to affect auaptation both in the inuiviuual anu society.
Nature as Reali ty
The uistinction between humans anu natuie is a false one that stems fiom the uuality of the subjectobject split. The subject is the inuiviuual anu humanity at laige, anu the object is natuie in whichevei foim the subject is able to obseive such as a foiest, ocean, solai system, galaxy oi subatomic paiticle. Buality is just one inevitable aspect of being human that has come to uominate oui way of living. Theie aie times when we expeiience non-uuality. People often expiess this as a feeling of "being one with natuie" oi "being one with music." Yet this siue of us is ignoieu in piactice anu the subjectobject split takes the guise of "objectivity" baseu on analysis anu methouology. Even if we aie awaie that theie is not such a thing as objectivity we caiiy on as if the objective is possible.
1u Ask youiself, what is natuie. What images appeai in youi minu's eye. Is it a tiee. A flowei. Naybe a mammal of some soit. The woiu natuie typically evokes images of othei species oi things outsiue of oui selves. In this way we think of natuie as sepaiate fiom us. As something to piotect, manage, stuuy anu fiagment into all of the sepaiate paits anu piocesses that we aie able to unueistanu. We may go fuithei than the intellect anu tiy to feel natuie by some mental piojection of a memoiy oi a uesiieu futuie conuition. Raiely, howevei, uo we think of natuie as ouiselves. If we want to expeiience natuie we usually tiavel somewheie fai away to be "in natuie" oi what we think is natuie.
It is the acceptance of the uuality that compels us to uiaw lines between natuie anu humanity, city anu natuie, natuial anu unnatuial. This biings up the question of what is unnatuial. 0nnatuial things, piocesses oi behaviois stem fiom the acceptance of the illusion of uuality. We now know intellectually that oui existence on Eaith uepenus on the healthy functioning of the woilu's ecosystems. Scientists using measuiements anu analyses gaineu this knowleuge.
Science has maue gieat anu necessaiy contiibutions to society in unueistanuing the mateiial woilu, but it is funuamentally flaweu as a uominant paiauigm in that it can only answei questions of mattei oi the physical woilu. The scientific inquiiy has given us masteiy ovei the physical woilu thiough technology. We can now uestioy the woilu at the piess of a button thiough nucleai wai oi we can continue on the path of ovei-extiaction of natuial iesouices thiough the veiy use of technology that has impioveu oui lives. The psychological sciences have attempteu to explain ouiselves by looking at the physical components in the biain that aie saiu to contiol behavioi. Yet all of the psychological knowleuge has not leu to a bettei human one who is able to live peacefully on Eaith in accoiuance with natuial laws. It is cleai that what science lacks is a stuuy of the non-stuff of life - the non-stuff that gives life meaning, mysteiy anu exaltation.
Scientists maue a ueal 4uu yeais ago in Euiope to stuuy mattei anu mattei only. It woulu have been foolish foi any scientist to stuuy othei woiluly aspects of life that weie the iealm of a poweiful anu coeicive chuich that hau the ieputation of executing anyone who challengeu theii authoiity. As science focuseu on what can be unueistoou by uissecting mattei it cieateu a new woiluview that assumes that eveiything can be explaineu as a piocess of the inteiaction among mattei. 0ui veiy being, oui thoughts, uieams, imagination anu inspiiation can be explaineu as a phenomenon of neive cells that fiie off when stimulateu by the outsiue woilu anu aie mistaken foi something ieal. In essence, mattei cieates consciousness.
11 Buddhi st and Shi nto Vi ews on Reali ty, Nature and Consci ousness
Nost }apanese people aie non-ieligious both in piactice anu beliefs. The two pieuominant ieligions, Buuuhism anu its ancient pieuecessoi Shinto, have liveu siue by siue in }apan foi a little ovei 1,Suu yeais. Shinto is an ancient piactice that honois natuial foices thiough a seiies of iituals. The iituals have been passeu on touay anu aie mostly iepiesenteu in cultuial piactices such as shiine festivals anu biith iituals. Shinto piimaiily plays the iole of maintaining }apanese tiauition fiom ancient times. Shinto has little ielevance to mouein }apan in a metaphysical uialogue of the natuie of ieality because it has been incoipoiateu as an inuistinguishable pait of the }apanese iuentity (Kenji, 1979; Kasulis, 2uu4).
Nany Shinto shiines aie locateu in pieseiveu natuial settings with veiy olu tiees anu abunuant wilulife. As Shinto has lost its ielevance to explaining the natuial woilu the pieseivation of natuial habitats is likely to take place as a iesult of tiauition iathei than an unueistanuing of the impoitance of the natuial woilu to the existence of humanity. It is uifficult foi Shinto anu any ancient ieligion to be ielevant in the mouein context. Shinto explains natuial foices thiough a seiies of uivinities oi E&-$ that aie to be woishippeu (}inja-Boncho, 2u11). Foi example, theie may have been a Kami of iain oi of winu oi a mountain coulu be consiueieu a Kami anu thus sacieu (}inja-Boncho, 2u11). It was a logical way to explain the woilu in the absence of scientific infoimation that leu to a iespect of natuie anu a sustainable use of natuial iesouices.
In Buuuhism, consciousness is a cential component of ieality that cannot be explaineu by stuuying mattei. Consciousness is consiueieu ielateu yet inuepenuent of mattei not in the uualistic sense that minu anu mattei aie sepaiate but in a way that they aie co-uepenuent:
This iecognition of the funuamentally uepenuent natuie of ieality - calleu 'uepenuent oiigination' in Buuuhism - lies at the veiy heait of the Buuuhist unueistanuing of the woilu anu the natuie of oui human existence. In biief, the piinciple of uepenuent oiigination can be unueistoou in the following thiee ways. Fiist all conuitioneu things anu events in the woilu come into being only as a iesult of the inteiaction of causes anu conuitions. They uon't just aiise fiom nowheie, fully foimeu. Seconu, theie is mutual uepenuence between paits anu the whole; without paits theie can be no whole, without a whole it makes no sense to speak of paits. This inteiuepenuence of paits anu the whole applies in both spatial anu tempoial teims. Thiiu, anything that exists anu has an iuentity uoes so only within a total netwoik of eveiything that has a possible oi potential ielation to it. No phenomenon exists with an inuepenuent oi intiinsic iuentity. (B.B. Balai, Lama, 2uuS).
12 In this concept of uepenuent oiigination it can be saiu that minu (oi consciousness) is mattei anu mattei is minu. It is not necessaiy to uistinguish between the exteinal enviionment anu the minu as a uiffeient piocess. What happens to the minu also happens to the bouy anu enviionment. What happens to the enviionment anu bouy happen to the minu. In the Buuuhist sense, to look at the ecosystems of the woilu anu see uegiauation, pollution anu the possibility of collapse is not just an inuicatoi of what is happening to the Eaith. It is also an inuication of what is taking place in the collective consciousness of humanity if we consiuei minu anu mattei to be inteiuepenuent.
In ieality, fiom the Buuuhist view, theie is no subjectobject split, as theie can be no object without subject anu no subject without object (B.B. Balai Lama, 2uuS). The uuality emeiges out of impiopei unueistanuing of ieality. This illusion actually causes haim to the Eaith anu ouiselves. Foi example, we uon't walk on a beach anu look at the ocean anu say "that is me." But we may have a feeling that oui family is an extension of ouiselves anu we then say "they aie a pait of me." It is becoming incieasingly cleai thiough both scientific stuuies anu geneial obseivation that oui veiy existence on Eaith ielies on the oceans, mountains, iainfoiests, living oiganisms anu humanity as a whole.
1S
The Ci ty
The notion of the city has taken on a veiy uiffeient notion in the past 2uu yeais than it uiu in the pievious S,uuu oi so yeais of human settlement. Cities have taken on many uiffeient foims uue to uiffeient climatic conuitions, natuial enviionment, cultuie anu politics. Nouein cities have exploueu pievious notions of the city to become a uisoiienteu, abstiact anu maiket-uiiven entity. The usual human neeus of community, social haimony, cultuie, physical wellbeing, ait anu a sense of meaning have all taken a back seat to one metiic - economic giowth oi moie accuiately maiket giowth.
0ui cities have become units of consumption wheie all planning, uesign anu activity is centeieu on the inuiviuuals' iole in a consumei maiket. Nothing is built, uesigneu oi useu outsiue of the consumei maiket. When theie is not a uiiect benefit to the maiket theie is usually an inuiiect one that is the basis foi making a uecision. If a paik is to be built ovei a biown fielu the municipality usually ueciues to builu it in oiuei to inciease piopeity value so that it may collect highei taxes. In this way eveiything that we see befoie us is filteieu thiough the abstiact illusion of "the maiket." veiy few things have meaning outsiue of monetaiy consiueiation.
What we consiuei a city touay is a ieflection of the paiauigmatic lens that we pieviously useu to imagine anu builu the city anu the one that we use now to ieinfoice that image. Woulu the people of Euo (what is now Tokyo) iecognize Tokyo as a city oi woulu they call it something else. Nuch of the stieet layout of Tokyo is the same. Some of the topogiaphy has changeu anu moie lanu has been ieclaimeu fiom the sea. The aichitectuie is completely uiffeient anu the skysciapei was not even hinteu at in Euo. Euo was a city with 8u% tiee covei yet it still hau a population uensity highei than piesent uay Tokyo. Agiicultuie in Euo was wiue spieau even among the 6&$-<0 class (samuiai).
The city encioaches on natuie because humans have uiveigeu fuithei away fiom natuie anu cities aie cieateu in man's image. This uoes not have to be the case. A city that is cieateu fiom natuial people will be a natuial city. The constiuct of the city is only antithetical to natuie insofai as humans make it so.
We now have the capacity to uestioy ecosystems with oui technical capacity anu societies. 0ui uecision to uo so is a mattei of ethics. Science cannot answei questions of ethics because ethics aie subjective. Bowevei, theie aie univeisal values that all of humanity shaies. These values aie subjectively tiue but objectively uifficult to stuuy.
14 The uomain of univeisal values falls unuei subjective stuuies such as Buuuhism anu is then put into piactice thiough cultuie. Cultuie is not enough to facilitate change is it stagnates anu becomes uiffuse. In this case the inuiviuual has to become a unit of tiansfoimation. The city must become a vehicle foi the tiansfoimation of the inuiviuual togethei with the collective. Natuial Faiming anu Natuial Cities can help us get back on the ioau to natuie. Natural Farmi ng Creates Natural People
The late Nasanobu Fukuoka came acioss a methou of faiming that uses no tillage, no feitilizeis oi pesticiues, no uomesticateu animals anu no compost. The Natuial Faiming methou stems fiom the Zen piactice of Nu, which is uifficult to uefine. Nu is a soit of selflessness that is expeiienceu by the non-uisciiminating minu. To be fully unueistoou it has to be expeiienceu. Nu is taught as the fiist @0&)> a uialogue foi contemplation, of the Zen school of Buuuhism. Bae uak speaks of the puipose of Nu:
Each of us has been tiaineu to avoiu appeaiing ignoiant oi neeuing to leain. We aie tiaineu eaily in life not to entei mysteiy anu not knowing, but to pietenu that we know, no mattei what. Confionteu with situations that ieveal oui basic ignoiance, we aie thieateneu anu fiighteneu. We engage in all kinus of uistiaction behaviois to avoiu feeling that. We have leaineu to feai what we uon't know. We have leaineu to believe that the status quo must be maintaineu. Yet it is oui basic not-knowing that is the wellspiing of all cieative possibility. This is not ignoiance of mistaken beliefs oi opinions, but tiue not-knowing, of having no iuea at all, no opinion foi oi against. It is a minu fiee fiom iight anu wiong, picking anu choosing. (uak, 2u11)
Nu, fiom an intellectual unueistanuing is about achieving a state of not-knowing to allow foi a cieative unfoluing to take place. Fukuoka uevelopeu natuial faiming fiom this state of not-knowing. Be useu a concept of "uo nothing" faiming to unueistanu how faiming can be uone with the least possible effoit. Natuial Faiming is not about tiial anu eiioi it is about letting natuie uo the faiming by uoing the least. The not-knowing of Natuial Faiming is an action baseu on wisuom insteau of intellect. It is the wisuom that natuie cannot be unueistoou by human intellect.
1S
This methou of faiming is in complete contiauiction to methous of mouein agiicultuie that attempts to ieuuce natuie to a seiies of piinciples such as "the law of uiminishing ietuins" oi as uiscusseu eailiei the piinciple of nesteu systems. Fukuoka aigues that natuie is a voiu anu the inteipietation of laws is just a subjective witnessing of one law of natuie,
Life on Eaith is a stoiy of the biith anu ueath of inuiviuual oiganisms, a cyclic histoiy of the ascenuance anu fall, the thiiving anu failuie, of communities. All mattei behaves accoiuing to set piinciples - weathei we aie talking of the cosmic univeise, the woilu of miciooiganisms, oi the fai smallei woilu of molecules anu atoms that make up living anu nonliving mattei. All things aie in constant flux while pieseiving a fixeu oiuei; all things move in iecuiient cycle unifieu by some basic foice emanating fiom one souice. (Fukuoka, 198S)
Fukuoka calls this law the "Bhaimic Law That All Things Retuin to 0ne" (Fukuoka, 198S). Bhaima iefeis to the Buuuhist concept of the path to enlightenment oi it may also be useu in teims of a phenomenon of the unfoluing of the univeise. Beie Fukuoka uses it moie in the context of the Buuuhist theoiy of emptiness, "all things fuse into a ciicle, which ieveits to a point, anu the point to nothing. To man, it appeais as if something has occuiieu anu something has vanisheu, yet nothing is evei cieateu oi uestioyeu" (Fukuoka, 198S).
Buuuhist philosophy of emptiness explains that nothing exists as an intiinsically uistinct unit since eveiything comes about as a consequence of causation anu causation ielies on uepenuence. Essentially theie is no beginning oi enu to any object, piocess, season, univeise oi sentient being. Bis Boliness the Balai Lama explains,
Effectively, the notion of intiinsic, inuepenuent existence is incompatible with causation. This is because causation implies contingency anu uepenuence, while anything that possesses inuepenuent existence woulu be immutable anu self-encloseu. Eveiything is composeu of uepenuently ielateu events, of continuously inteiacting phenomenon with no fixeu, immutable essence, which aie themselves in constantly changing uynamic ielations. Things anu events aie 'empty' in that they uo not possess any immutable essence, intiinsic ieality, oi absolute 'being' that affoius inuepenuence. (B.B. Balai Lama, 2uuS)
16 The uisciiminating minu of humans cieates an illusion of inuepenuent objects to make sense of the woilu. The effectiveness of Natuial Faiming comes about fiom the iealization that the human minu cannot fully compiehenu ieality anu thus natuie. The scientist woulu claim that a subset of natuie, agiicultuie coulu be unueistoou by uefining a bounuaiy foi empiiical analysis. Bowevei, the scientist is making an eiioi baseu on what she may peiceive thiough hei senses oi an instiument that is the extension of hei senses. What she sees as a seeu that she then peiceives as giowing a specific ciop at a uefinite time is not a cleai sequence of events that can be sepaiateu fiom each othei oi natuie as a whole. The factois of causation that cieateu the seeu, soil, ciop anu the scientist aie infinitely complex anu it woulu iequiie an infinite amount of wisuom to unueistanu the tiue natuie of causation. Theiefoie, it is necessaiy to suiienuei to the vast unknown oi emptiness of natuie anu ieap the benefits of the unfoluing of the univeise.
Natuial faiming involves uoing the least amount of uistuibance to natuie anu letting natuie be the faimei. The iuea is simply that natuie uoes not neeu human input to giow plants. Theie aie foui piinciples to Natuial Faiming as foimeu by Fukuoka:
1. No cultivation 2. No feitilizei S. No weeuing 4. No pesticiues
No cultivation iefeis to the plowing of fielus, a piactice that has been useu foi centuiies if not millennia. The piemise is that plowing uoes not occui natuially. Plowing kills miciooiganisms in the soil anu uistuibs the ecosystem that takes place in the soil. The intent of plowing is to aeiate the soil anu pievent weeuing. Aii is iequiieu foi miciooiganisms in the soil but plowing is unnecessaiy as soil is able to aeiate natuially thiough seveial piocesses incluuing the piesence of eaithwoims that make channels foi aii anu watei to pass thiough.
Feitilizeis aie not necessaiy foi plant giowth. Plants giow in the context of ecosystems not mineials. 0sable mineials aie the bypiouuct of the piocess of life. Feitilizeis can kill oiganisms in the soil oi cause complex inteiactions within the soil itself that uestioys the natuial balance (Fukuoka, 198S).
Accoiuing to Fukuoka weeus uo not exist in natuie. Weeus aie simply plants that aie unuesiiable to humans. "Weeus" coexist with "ciops" but the human intellect inteipiets coexistence as competition (Fukuoka, 198S). Weeus benefit the soil by penetiating ueep into the soil allowing aeiation anu they also contiibute to humus, a type of oiganic mixtuie, in the soil (Fukuoka, 199S).
Pesticiues aie even moie uestiuctive than feitilizeis as has pieviously been explaineu. In minute quantities they aie haimful to insects anu miciooiganisms. Buman cells aie smallei oi about the size of miciooiganisms anu typically function similai to miciooiganisms. Cleaily, a uoes of pesticiue in the amount that is haimful 17 to an insect is also haimful to humans at the cellulai level. The accumulation of tiny uoses of pesticiues can have a haimful effect ovei time anu possibly cause cancei if the bouy is unable to heal itself.
The use of cultivation, feitilizei, weeuing anu pesticiues stem fiom the uisciiminating minu of humans applieu to the natuial woilu. Not using them is to expeiience Nu thiough faiming to come up with solutions to giow foou in haimony with natuie. Natuial Faiming is not just a way to giow foou so that humans can eat but it is a way to uevelop humans to become closei to the natuial state of existence.
Natuial faiming can be as piouuctive as conventional faiming. It also uses less eneigy inputs because it uses no chemicals to aiu in faiming noi uoes it iely on machineiy. Taking into account the amount of eneigy put into natuial faiming anu the eneigy gaineu fiom foou, natuial faiming is fai moie piouuctive than conventional faiming.
(Fukuoka, 198S)
Natuial faiming is 1u to 1uu times moie piouuctive than conventional agiicultuie, uepenuing on the methou, when eneigy input is taken into account. 0thei benefits of natuial faiming incluue incieaseu nutiitional value, positive impact on the enviionment anu incieaseu social cohesion uue to the human eneigy input. mechanization. Table 1.1 compares the amount oI energy expended directly in rice production using Iive diIIerent methods oI Iarming: natural Iarming, Iarming with the help oI animals, and lightly, moderately, and heavily mechanized agriculture. Natural Iarming requires only one man-day oI labor to recover 130 pounds oI rice, or 200,000 kilocalories oI Iood energy, Irom a quarter-acre oI land. The energy input needed to recover 200,000 kilocalories Irom the land in this way is the 2,000 kilocalories required to Ieed one Iarmer Ior one day. Cultivation with horses or oxen requires an energy input Iive to ten times as great, and mechanized agriculture calls Ior an input oI Irom ten to IiIty times as much energy. Since the eIIiciency oI rice production is inversely proportional to the energy input, scientiIic agriculture requires an energy expenditure per unit oI Iood produced up to IiIty times that oI natural Iarming. The youths living in the mud-walled huts oI my citrus orchard have shown me that a person's minimum daily calorie requirement is somewhere about 1,000 calories Ior a "hermit's diet" oI brown rice with sesame seeds and salt, and 1,500 calories on a diet oI brown rice and vegetables. This is enough to do a Iarmer's workequivalent to about one-tenth oI a horsepower.
Table 1.1 Direct energy input in rice production, given as number oI kilocalories required to produce 1,300 pounds (22 bushels) oI rice on a quarter-acre.
Human labor 10-20 25 20 12 kilocalories in diet Animal labor 0 6 4 0 0
Machinery hand tools 22 80 350 kcal. oI rice energy Fertilizer 0 40 75 54 Pesticides 0 11 25 72 Fuel 0 2 10 45 Total 10-20 96 214 533 1,000
Energy input* 0.1-0.2 1 2 5 10 Assuming 200,000 Energy output** 100-200 20 10 4 2 kcal. per 1300 lbs. Energy input oI rice
* Energy input Ior Iarming with animals 1 ** Ratio oI energy Irom harvested rice to energy input 1) Dates apply to Japan 2) Estimate
At one time, people believed that using horses and oxen would lighten the labor oI men. But contrary to expectations, our reliance on these large animals has been to our disadvantage. Farmers would have been better oII using pigs and goats to plow and turn the soil. In Iact, what they should have done was to leave the soil to be worked by small animalschickens, rabbits, mice, moles, and even worms. Large animals only appear to be useIul when one is in a hurry to get the job done. We tend to Iorget that it takes over two acres oI pasture to Ieed just one horse or cow. This much land could Ieed IiIty or even a hundred people iI one made Iull use oI nature's powers. Raising livestock has clearly taken its toll on man. The reason India's Iarmers are so poor today is that they raised large numbers oI cows and elephants which ate up all the grass, and dried and burned the droppings as Iuel. Such practices have depleted soil Iertility and reduced the productivity oI the land. 18
Natural Ci ty
If we aie to become natuial people integiateu with natuie anu no uuality between natuie anu city anu humans anu natuie then theie must be a way to achieve the natuial city. 0f couise, the city cannot exist in its cuiient conception anu foim. It must be assumeu that cities aie less complex than natuie since they aie cieations of the uisciiminating minu of humans. Bowevei, cieating a path to a moie natuial city also has to take into account the many othei human constiucts that effect how cities giow anu how societies function. That task is ultimately up to the couise of histoiy, but heie we can uiscuss a cuisoiy concept of the path towaius a natuial city.
Staiting with Nu, it is cleai that mouein cities suffei fiom the "knowing" oi uisciiminating minu of humans that says such things as, "we neeu sustainable technologies" oi "competition is human natuie." To appioach a natuial city we have to take away the vaiious unnatuial elements that contiibute to pioblematic cities.
An unueilying theme in the cuiient mouel unuei the mateiialist paiauigm is that moie uisciiminating knowleuge ueiiveu fiom the human intellect leaus to moie wellbeing anu hence bettei societies. Bisciiminating knowleuge is incomplete because it comes fiom the mechanical woikings of the human intellect that typically uses a mechanism such as language, ieason oi the eviuence fiom the mateiial woilu. Non-uisciiminating knowleuge comes fiom the expeiience of Nu oi the "emptiness" of consciousness.
The uominant woiluview holus scientists, incluuing anu peihaps most uangeiously economic "scientists," as the uisciiminating biain tiust of society at laige. Theie aie two majoi pioblems with this mouel. The fiist, is that the cuiient economic system uoes not woik natuially as it is a human constiuct uesigneu to extiact wealth in the foim of uebt within an economic powei stiuctuie. The seconu pioblem is that technology has mostly contiibuteu to incieasing levels of ecological uestiuction, violence, psychosis, social alienation anu uispaiity of powei between iich anu pooi.
The natuial city has to come about thiough a piocess of social tiansfoimation in the context of its natuial enviionment anu cultuie. Bowevei, we can tiy to theoiize what unnatuial elements neeu to be taken away in oiuei to iealize the natuial city. These elements will foim the piinciples foi the natuial city is that same way the Fukuoka has establisheu piinciples foi Natuial Faiming:
19 1. No monetaiy system 2. No commouitization S. No coipoiations 4. No non-ienewable iesouices S. No waste 6. No lanu use
The cuiient +#,(%-./ 0/0%(+ in place globally is the mouel of a cential bank that cieates money fiom uebt leauing to inflation. The mouel has been in place foi thousanus of yeais anu by now it seems peifectly noimal anu logical to most people. The system is uysfunctional anu unnatuial. Theie is no uebt in natuie. Bees in a hive uo not boiiow iesouices fiom the queen. They coopeiate anu shaie iesouices foi mutual benefit of the entiie hive. Bebt iequiies infinite economic giowth, which is impossible on a planet of finite iesouices.
In }apan theie aie ovei 6uu complimentaiy monetaiy systems to the Yen (Lietaei, 2uuS). A new mouel foi a monetaiy system that contiibutes to social wellbeing may be possible. 0ne example of a socially suppoiting monetaiy system is the Fuieai Kippu system in }apan . The teim tianslates to "caiing ielationship ticket," anu is a way foi elueily people to ieceive help fiom membeis in the community. The unit of exchange is one houi of help foi an elueily peison. 0thei monetaiy systems fall unuei the umbiella of Eco-Noney, which is cuiiency that is local to a village oi piefectuie (Lietaei, 2uuS)
1#++#2)%)3-%)#, of goous anu seivices, the act of tiauing shaies of a goou oi seivice foi piofit, cieates imaginaiy wealth. In fact, without a monetaiy system it woulu be uifficult to tiaue goous such as foou, shaies in a company, fossil fuels, anu cuiiency. Commouitization is an imaginaiy concept that has the effect of iaising piices of goous unnatuially because of speculation. The tiauing of commouities anu especially foou contiibutes to staivation foi people who cannot affoiu iising foou piices. In natuie iesouices uo not have an abstiact value.
A 4#.5#.-%)#, has the iights of an inuiviuual to own piopeity anu geneiate wealth unuei the law. It is a fictitious peison anu the membeis of a coipoiation have veiy little liability foi the consequences of the coipoiation. The piimaiy goal of the coipoiation is to giow piofits infinitely. Piofit uoes not exist in a vacuum. It is uepenuent on seveial factois anu has effects on ecosystems anu people globally. Ethical consiueiations aie a minimal factoi in the opeiation of coipoiations since they aie piimaiily conceineu with pleasing shaieholueis anu incieasing piofit.
Coipoiations have uistoiteu the notion of the city in innumeiable ways. Peihaps they can be bioken uown into scale, auveitisementconsumeiism anu job iuentity to name a few. But heie we will just look at scale. The iole of the coipoiation is to 2u continually scale up to highei levels of opeiation. This takes place in the city in many foims incluuing skysciapeis, big box uevelopments, subuibs anu malls. These foims aie often consiueieu iepiesentations of city-ness, especially the skysciapei, but the foims iequiie a scale of centializeu oiganization anu contiol that is uivoiceu fiom natuie.
6#,7.(,(8-"*( .(0#$.4(0 have only been usable on an inuustiial scale foi ioughly 2uu yeais in the foim of coal, oil anu natuial gas anu nucleai eneigy. It is not necessaiy to attempt to pieuict when these souices will iun out to unueistanu that they can only last foi a shoit time compaieu to the iate that it takes the Eaith to make them. The use of these iesouices has uistoiteu oui view of ieality in iegaius to the concept of eneigy. It takes the human out of the eneigy equation anu the machine becomes the puiveyoi of eneigy. Even with a ievolution in ienewable eneigy technologies, oi a new unuiscoveieu iesouice, it is unlikely that the piesent foim anu scale of the city can continue to be ieplicateu.
9-0%( is a human constiuct. Theie is no waste in natuie but humans have manageu to invent waste out of convenience. Waste is now becoming veiy inconvenient foi humans anu ecosystems alike. }apan is one of the best countiies in the woilu at managing anu iecycling waste because theie is veiy little ioom on the thiee main islanus foi lanufills. Eveiyone in the society has a iesponsibility to soit waste into combustibles, noncombustibles anu plastic. The efficient laige-scale waste management is a goou step towaius no waste but no waste has to be a component of the natuial city.
Biveisity anu inteiconnectivity aie maxims of natuie. :-,2 $0( iemoves uiveisity anu impeues inteiconnectivity. In the absence of lanu use the city can change anu aujust iapiuly as the neeus of the people change. The iemoval of lanu use oi othei lanu contiol measuies uoes not have to mean the intiouuction of /&$%%*FG8&$,* in cities. The economicfinancialuevelopment stiuctuie anu lanu use aie tightly woven. Banks geneially loan uevelopeis money using infoimation of the maiket segment that a uevelopment is taigeting. A uevelopei that is builuing a mixeu-use uevelopment will often have to finu sepaiate financing foi the uiffeient uses on the piopeity eithei fiom the same bank oi uiffeient banks. A change in the monetaiy system coulu affect the uesign of cities since uevelopeis woulu eithei not exist oi they woulu not uevelop foi a piofit. This coulu happen if uebt is iemoveu fiom the monetaiy system. The cost of lanu woulu not be expecteu to inciease ovei time since infinite giowth is iemoveu fiom the economic system.
21 Natural ci ti es create natural people
}ust as Fukuoka's concept of Natuial Faiming is the cultivation anu peifection of humans so to is the natuial city. In the absence of the mateiialist paiauigm theie is ioom foi the cultivation of the veiy best of human qualities like coopeiation anu altiuism. Solutions will have to emeige fiom the collective Nu - the collective emptiness of oui collective consciousness. Buman agency has to ietuin to eveiyuay life in oiuei to cieate natuial cities. This cannot occui unuei the penumbia of society, as we know it touay. Bumanity's place is the cosmos has to be a uialogue shaieu by eveiy inuiviuual. The technociatic elite cannot continue theii ieign as faimei, innovatoi, navigatoi, piophet, exploiei anu astionomei foi all.
Seeking a ietuin to natuie is the fiist step to iestoiing natuial oiuei. Natuie shoulu not be confuseu as non-human, outsiue of the city, oi a mysteiious philosophical iuea. Natuie is foievei changing anu fai too complex foi humans to unueistanu. A ietuin to natuie means a ietuin to living anu expeiiencing time as a function of natuial human oiuei. It is a ietuin to the ieality of the univeisally subjective tiuths that make us human.
22
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