How to Beat Global Warming By Turning the Grasslands Upside Down

Water has a surface tension. It divides light into bands of energy. It keeps some and sends more away, but not evenly.

So does mullein.

In mullein’s case, it covers its pulpy, absorbent leaves with tiny hairs, which capture the tension of water, like this…

… to create an insulating skin stronger than the pull of the sun to draw the water into the air, kind of a miniature atmosphere, really, like the water spheres on the cattails below …

…and then, when it snows, mullein holds that snow up in the air, where the cold air can cool it through the night. Slowly, the sun warms the mullein, from its vertical surfaces, drawing the water down onto its leaves and from there to its core.

Note how the hairs on the leaves strengthen the surface tension of the water and keep it from spilling off onto the ground. Useful? Sure is. Consider other ways in which the life up the hill is slowing down and channelling the melting of the snow that fell overnight, and channelling it. Look how the sun and the angle of the earth …

… are transforming time (as measured by water), depending upon exposure. The cottonwoods do this trick in the angles of their branches, from which meltwater spreads slowly outwards over their bark…

… hold it in lateral cracks, from which it is slowly released…

… and even twist it through a 90 degree turn by balancing the pull of gravity and the build up of tension on the bark to move it as a film.

Note as well the seam running across the upper side of the limb. In cottonwoods, those hold so much water for so long that they eventually rot the tree out from within. It drops branches because of this action, and then houses owls.

It inspires water collection devices which gather snow in multiple ways and deliver it through systems of cracks into an inner trunk, where it can be held through drought. Still, even rock is playing this game.

This rock pile, formed by centuries of water and frost action on stone, is little different than the plants above: snow held away from the sun melts slowly, feeding an elaborate plant community through a series of cracks, while the bulk of the snow melts quickly, disappears into the warm darkness between the rocks, and from there into deeper soil. Protected from the sun, it flows downhill.

All you need for this is two rocks, really:

What is beautiful about this pair is that the larger rock, with its minerals and its seam of quartz, is facing the warm southern sun. Its snow disappeared quickly, into the plant community at the stone’s base, but look what the smaller stone, of more porous material, has done…

Either it has absorbed the snow (or the run-off) and is releasing it slowly, in a kind of reverse of a heating effect, or it provided a surface that allowed snow to adhere to the larger stone. Either way, it transforms the sun, just as this water does:

It is, after all, the same snow and the same sun making all these transformations. Here’s a man-made slope doing this work, but vertically instead of horizontally:

In this case, bunchgrass, rooted in the terraces of a stepped wire cage, is stopping the water from flowing, although not stopping the snow from melting or twisting it through time, as the cottonwood does. It simply melts it quickly, then holds onto it, creating a slow waterfall weaker than the roots of the grass. The base of this simple system…

… is unused, and unlike this slope…

… there is no opposing cool slope to hold the snow, to allow the sun to heat it and slowly melt it down the draw between the two slopes, as the mullein does, in the balance of heat and cold illustrated by this globe of moss.

Still, we could build water dams on the hill like this, which would slow time, to release water through seepage through the long hot summer, without losing any land at all. Simply, a south-facing slope like this:

… could be faced with a north-facing one (instead of the open space in which we are standing), which would collect snow and shelter it from the sun. It could even be constructed to channel winter wind and gather deep drifts, to extend melting effects for weeks or months. The melting would come from the south-facing slope we see here. The channel between the two would hold water, which could then be put to use, much like this stone below…

If that’s too much engineering, why not just take that stone as a model and reverse it, like this:

You: Harold! What on earth is that?

Harold: Dearest, it’s a vineyard driveway littered with gravel.

You: That’s what I thought it was! Oh now, look, I have muck on my shoes.

Harold: Those are nice shoes.

You: They were nice shoes. Now they’re mucky. I can’t go to town like this.

Harold: Oh. Sorry. (Pause.) You want to go to town when you have all this cool muck?


You: Yes!

Harold: Oh.

(Harold blushes and continues.)

So, gravel. Look at what it’s doing. Little rocks rise above the cold soil to collect the sun, to melt the snow, which runs off of them and pools at their bases, slowly seeping into the soil instead of running off.

As the sun continues to warm the stones, the absorption area spreads…

… and we have stopped time by storing snow, releasing it slowly and storing the resulting water at a rate matched to the capacity of the soil. It will be released as life and slow subsurface flow through the spring, which is great, but what if we just reimagined the process slightly, laid down an absorbent mat covered with tiny hairs, like the mullein, with little heat units, either spikes of grass or blocks of stone, rising at intervals out of the hairs, to catch snow at various depths and melt it slowly down into the mat. If the mat were on a wall surface …

the heat unit could be below, and lined, like this wood, with vertical conduits that could fill with water. A fence made out of gravel in a cage, or simply stacked rock, would do as well. If the mat were on a road surface or a walking surface…

… the pressure of traffic could squeeze it into transport or deeper capture structures. In all cases, the water will follow the pressure exerted on it in such a way that it maintains bonds with itself, like this flock of starlings…

… or these juniper berries, so pungent and yet so sweet.

The transportation of water is only the manipulation of water tension and time, in relation to the sun. For that, the transportation is more across a membrane …

…than from high country dams to low country farms…

In this vineyard, much of this work is already being done, but in a model conducive to machine harvesting and the capitalization of water (huge volumes are required to pay for the huge cash outlays required to support the system.)  It might be, however, that the heating and cooling effects are as simple as turning stones over, so that their white bellies, of solidified soil salts brought to the surface by the sun, send that sun away, to allow the stones to operate as the engines of cold we need them to be at this time.

We could turn them over again when we need heat. In fact, if the stones took the shape of trees…

…they could be both at once. Time to go out and plant some trees.


25% of Fruitgrowing Agricultural Productive Capacity in the Okanagan is Wasted

Here’s an industrial apple plantation after harvest. The trees are in long rain rows to facilitate mechanized farming, using multi-ton tractors and spraying equipment (combined weight of about 5 tonnes). After harvest, the impact of the equipment on the soil is plain to see. Average orchard compaction runs to 120 tonnes per year running alongside the tree rows per year.

I estimate that 25% of the soil above is heavily compacted, which means, effectively, it carries less than enough oxygen to adequately support life, reduces tree growth by up to 75%, dramatically reduces photosynthesis due to narrowing of leaf stomata, and increases production of ethylene gasses (hastening ripening in storage). Compensation will have to be made through increased fertilization, leading to decreased fruit flavour and increased orchard nitrate run-off, compounded by the inability of the soil to hold water or water-based nutrients Think about it. There are 35,000 acres of vineyard and orchard in the Okanagan. For the benefit of mechanized production, about 25% of the soil surface is lost due to heavy equipment uses, or 8,500 acres, and the ability of the trees and vines to prosper on the other 26,500 acres is reduced by up to 75%. Is that a fair trade?  We could effectively eliminate heavy equipment and free up 8500 acres for new production, which would be enough land for between 850 and 1700 young farmers. While you’re wondering about that, here is that orchard two years ago. Have another look…

See the leaves that the frost has dropped below the trees Those brown strips are lying on weed-sprayed land. As you can see, another quarter of the land has been sprayed with weed-killers.  Between compaction and weed-killing, in other words, only 50% of the land is reacting naturally to the atmosphere, and the land is potentially carrying only 50% of the microbes needed to feed these trees, requiring yet more artificial nutrients. Presumably, a system of managing the trees and the removal of the crop without the heavy equipment would be subsidized by decreased nutrient use, increased tree health and productivity, and decreased capital dependency, all offset by an increased entrepreneurial pool. Ah, why not have a look in the winter, before you make up your mind:

This expensive system of posts and wires is designed to eliminate labour, allowing for this land to be farmed with a minimum of employment and a maximum of capital investment. In other words, those 850 farmers would be working on this land if it weren’t for this mechanized system that has replaced them. Not only would the land be healthier, but so would the community. If you think of it, though, apples are shipped to packing facilities in 800 pound containers. There they are loaded into 32 pound containers, or even 20 pound ones, before being shipped to market. It would take a lot to convince me that we couldn’t eliminate the weight load on orchards by moving the fruit out of the orchard on lightweight fruit-bearing systems (they exist), even ones that made use of the pole systems. At  $25,000 -$75,000 per orchard/vineyard acre, a 30 acre orchard revitalizing its 25% lost land would have an instant land investment of between approximately $250,000 and $750,000. I am sure a system could be worked out for a tiny fraction of that benefit. Mind you, we could also talk about the 25% of fruit-growing land that is currently idle in the Greater Kelowna area, due to land speculation and gentrification issues. If that number holds for the entire value, then we need to revise our figures: 50% of Okanagan fruitgrowing land, or enough for 1700 full time orchard owners and their families, is being wasted, right now, today, every day. Do you want to chop it up another way? Sure: something between 25% and 50% of the horticultural water in the Okanagan is being wasted, without even taking into account the need for increased irrigation to make up for poor plant vigour. And here’s the thing: we ran out of water in 1992. That was, again (what’s with these numbers?) 25 years ago.


The Power of Names and Stories

Take this (no name, please)…

See that rock in back there? That’s this (below, centre of image, again no name, please.):

Now, look at the name it is unofficially known by (Sorry. Wikipedia’s robots don’t know any better):

McIntyre Bluff is a large ridge of rock, made of gneiss,[2] located south of Vaseux Lake between Okanagan Falls and Oliver in British Columbia, Canada. The bluff is located beside Highway 97 and is one of the most well known landmarks in the Okanagan Valley. This landmark is named after Peter McIntyre, one of the Overlanders of 1862 who had also been a guard on the Pony Express in the American West.[1]

First Nations in the area tell a story of a battle centuries ago on top of McIntyre Bluff. An enemy war party from the south (now Washington State) was lured to the top and driven over the cliffs.[citation needed]

Sounds good, right? Not, really. Going to the B.C. Geographical Names database, we get this:

Name changed to Nʕaylintn per request from Osoyoos Indian Band as part of agreement with Ministry of Environment, 7 August 2015.

So, what if Wikipedia was built up not on colonial history…

Credit Union Billboard to Attract White City Folks to Translate Their Sexual Attraction into an Imported European Wine Industry

…but from the land and her people? Might it look  something like this?

Nʕaylintn or “The Chief” is a body and story written on the territory of the land later called “The Land of the Big Heads” of the love, courage and devotion that led to the peaceful resolution of bloodshed caused by conflicting stories and homelands between the syilx and the secwepemc between two ancient villages along the post-glacial obsidian trail linking the northern and southern basalt seas, most recently in approximately the year 11780. For a century and a half after mid-19th century American and British invasion, the story was retold in denaturalized European terms as part of a nationalization process, as the story of a land-form, a bluff above the land grant of one Peter McIntyre, a gold-seeker and Pony Express guard who had come overland from Canada by raft in a disastrous, ill-fated and foolish journey into secwepemc territory north of t’kemlips in 1862. As part of the return of the earth to her care-taking, rather than invading, peoples, Nʕaylintn’s original story was adopted by the regional colonial government in 2015, on request of her story-tellers and story-keepers.

I mean, sure, I bet there are many errors there, and the whole glacial story is missing, but when this is one of the village sites …

The View from Vaseaux Lake, or: Yes, a Lake Can Be a Village Site

… we might as well try. Actually, it’s important that we do, because the Earth needs us. Consider this article in British Columbia’s post-colonial “alternative” news blog, The Tyee:


It’s sad, you know. A regional news source posts an article by a professor emeritus of a supra-regional university with a generic (and romantic) photograph of distant pollution on a nature-industry model, misquoting a German scientific study that was as much about German politics as German industrial agricultural practices, while an important part of the solution, right here, right now, was left out of the story in favour of a species-wide response. Nature is the problem here, and the host of colonial attitudes that came along with it and replaced, for a time, the stories that bind people to the land and compel them to care for it for their survival on the understanding that humans and land are the same. We can, and should, do better. It’s not as if the replacement of a dehumanized nature with a reinvigorated one is difficult, or that this is the only “Big Head” in the valley. Here’s one near the colonially-named “McLaughlin Canyon” south of the colonially-named Tonasket, Washington.

Here’s one at the foot of Sqexe7 Lake:

Is the story known? Yes, you can bet it is. Is it publicized? Hardly. Has anyone asked? Maybe not. Would anyone answer? Perhaps, but stories like this are also the kind of thing one can find out for oneself, and thereafter earn a chance at joining a story-telling circle. They are rich and combine human, environmental and geological history into sustainable foundations, providing respectful barriers to exploitive activity, for which there is no longer any room. Global problems are local problems. Global solutions also have local solutions. Culture can be asked to stop glorifying invasion and settlement and actually settle down to stay. Humans are as well-situated to do this work as natural processes are.

Imagine the Technological Possibilities!

Imagine if you could regulate heat loss and roof melting simply by switching from a flat roof to a roof covered in river rock, or a lightweight approximation of it. The insulating properties of the rock would keep the cold of the snow away from the roof, while the relative warmth of the snow would insulate the rock. Temperate change be gradual. What’s more, air flowing around the rounded forms of the rock would draw off the heat they give off while cooling under the effects of the snow, which would draw off the snow in channels, while allowing the insulating processes of snow and rock to continue. The rounded rocks are essential to make the process work. 

One Day After the Snow

Such a construction technique applied to even greater open spaces would allow for the gradual melting of snow, preventing sudden run-off events and allowing for a steady pumping of water through an environment. Notice how cheat grass uses thatch (below) to incubate seed in warmth, along a similar principle…

… while using the thatch to keep a warm layer of air next to the soil. By the time freezing happens, the soil will be drenched with melted snow. At that point, melting will add heat to the soil.

Three dimensional roofs with channels, that manipulate freezing and thawing processes to maintain steady states or gain an advantage on climate, that’s the way. Of course, you could farm like this, too. Then again, is that not the general form of Cascade, with an uneven surface generating warm valley floors?

The Big Bar Esker Against the Marble Range

And again?

My Grandfather Bruno Leipe and His Dog Pootzie Above the Similkameen, c. 1963

photo Hugo Redivo

In the case of the Similkameen, the warm valley floor is a sea of infilled river gravel in a deep glacial trench, which takes us back to where we began…


Cascadia is a dynamic land, isn’t it! By reducing run-off, and spreading out growing seasons, much of the work of industrial agricultural systems can be done at no cost, after original set-up. And we’re still talking about systems of depreciation and extraction, why?

Watercourse to Nowhere

The top of this new watercourse is two metres higher than the stream it is meant to drain.

And, yeah, the trees in the dumpster aren’t too happy about it all, either, but they’re sure going places.

But look at those colours! Environmental destruction is an organic art form, too.

Especially when it is done to conserve natural systems! Look at the sign below. That was a poem in a previous age of the world!

Now this is. (Note the metaphor whizzing by and making a wake.)Death can become a habit, when you’re a top predator.

It’s like learning to read the bouquet of a fine wine with your nose!


One for the Porcupine

So, you think you’re going to build a trail system across the porcupine’s trail to an orchard’s compost pile, eh, and water some trees along it to protect the people on the trail from spray drift from the orchard. Yeah, sure. You just go try that.

Trickle Irrigation Hose, Gnawed

Good thing the water was turned off to this system a few years back, due to lack of funds to maintain what was started. When a development goes bankrupt, all environmental promises are annulled.

The farmer continues to use the compost pile. The farm has been in the family for generations. I’m sure they know the score. All that was achieved, really, was a bunch of dead trees and a continually irritated porcupine.

Just to be clear: this is not a wild porcupine, but a relationship between a farm and a hill, with prickly bits and hose-cutting teeth.

Plastic, Gardens and Drought

The replacement of lawn with gravel to save a rain shadow valley from drought is based on the principle of laying plastic down over the living earth and smothering it so that its natural creative energy is killed.Or so it seems. After only two or three years, the earth reasserts herself and begins to bury the stones.
Any decorative appeal, which was gained at great expense, is soon lost.

Things begin to look like hell.

What a lot of work it is to kill the earth. Sometimes it’s just easier to give up and grow a garden.

Dang, but a few years will nix that, too. Whew.
Best to give that up to and relax by the lake. A cool brewsky. Kids playing in the sand. Corn on the cob. Nature, you know? Nice. Here’s the corn, coming along.

Oh, crap. Of course, you don’t have to kill the earth. You can use plastic to bring her to life, too. Water, you know.

A society gardens in its own image. That’s the thing. If you want to know your country, look to its gardens.


Global Warming, Indigenous Culture and Industrial Nature

Please, forget carbon dioxide for just a minute, if you can. It’s a symptom, not a cause. There is worse.

Nature in Canada

This mule deer doe is trapped by fences on this hill. The collection of weeds (all introduced by cattle farming, except for the sagebrush, which has choked out the hillside, is also a result of cattle farming. This is an industrial ruin.

Nature in the Swiss Alps.

These alms in Unterwasser, in Alt Sankt Johann, feature a flock a sheep around the ruins of an old croft, a pasture water dam (centre of image) on an old creek (dry), and machine-hayed, state-subsidized farms on the beds of old forests. This is an industrial museum, used as a pharmaceutical to enable people who live in urban areas to survive as biological entities in artificial environments causing physical and emotional stress.

Nature in Zurich

This is an indigenous city. Here the celts became romans, adapted, and became better romans than the romans. After 2000 years of that, they raise their children in cages. This is a school playground.

In this context of adaptation, biological nature is an artform. You can find it at the graveyard across the street.

The Art of Death and Life

It’s an ancient celtic thing, that lives on. It’s called landscaping, because that’s the fashionable way to talk about it, learned from the roman britons of the 18th and 19th centuries: another group of indigenous people who romanticized nature to survive the brutality of states built as cages, and built new cultures out of it.

The wealth created by spreading these new aestheticized cultures around the planet, and living off of the conversion of other indigenous spaces into romanticized nature, or wilderness, has powered the global economy for a long time. We all live in the industrial ruins (corpses) these compromises have left behind.

Industrial Ruin on Vancouver Island

The ancient salmon forests and rain forests of the North East Pacific Coast are largely gone now. A few trees remain, but that’s it. Some of the oldest trees, however, ancient Nuxalk, Kwakwala, Haida, Nu-chah-nulth and Tlingit trees, for example, that grew huge in a shared ecosystem of humans, human shell middens, salmon and bears, litter the shores of British Columbia now, where they are called driftwood. They are not. They are ancient forests, chopped into logs, and torn by storm out of log booms. They were intended as houses, for immigrants in the United States and Canada, as well as structural timbers for Allied Aircraft, and so on. The indigenous people of this land were sacrificed, in other words, to create homes for people displaced elsewhere.

In an industrial culture, such views of industrial ruin are romantic and beautiful. In this case, they are called nature.This large stone on the shore of Discovery Passage, for example, is called, in the language of nature, a glacial erratic, and in romantic, colonial language, a grizzly bear that froze just as it touched the shore of Vancouver Island, and mythological evidence of why there are no grizzly bears on Vancouver Island. The tale was made up by a 19th Century missionary, along the lines of the Just So Stories of Rudyard Kipling. It is a part of a far older series of ancestral myths. Its attraction for artists of the industrial age is a testament to its ongoing power of attraction. For humans, this is a kind of industrial mirror.

Nature itself, a European concept, is a series of ancient indigenous forests (celtic), sublimated as principles of regrowth and renewal. It is what grows within industrial settings, returning them to the state of the Garden of Eden. In that regard, this colonized and industrialized foreshore is a Christian landscape, which is why it is so attractive to European cultures:

Ancient Kwakwala Clam Garden, Willow Point

This is also a Christian Landscape, this time above the Rhine at Sankt Goarshausen, in the celtic and roman heart of Europe. This is a catholic landscape, from a time in which the Catholic church was a political and industrial institution, when it was, in fact, an adaptation of an indigenous culture (rome) to an invasion and takeover by its own slaves. The resulting new rome was catholic. It produced images of itself, just as contemporary Canada produces images of its colonial processes along its own shores.

Wilderness in Sankt Goarshausen

These vineyards, and tens of thousands of steep hectares just like them, were farmed by hand two centuries ago, and even one, to create wine, which was marketted to dirty, industrial cities as a healthful, peasant alternative to industrial illnesses, containing simultaneously the power of the land, the power of simple people who rose from the land, and the hierarchal and imposed power of the church and God, who brought the power of the sun, and diefied power, into the grapes through the action of human hands subjugated to industry and piety. In its time, it was a beautiful compromise, creating a beautiful culture. It is all gone. Modern industrialization of wine land has created a price structure that cannot support hand labour.  This spiritual industrialization is now a ruin and, unsurprisingly, the churches are empty.

Wilderness in British Columbia’s Okanagan Valley

Another name for this form of industrial ruin, or nature, is White Privilege. This is a landscape that became racialized in 1858 and which continues along the process of racialization. In the centre of the image above is Siya?, one of the four food chiefs of syilx culture. Everything else is a series of feral European weeds. In other words, Siya?, and the valley’s earth-based culture, live marginally within the unintentional consequences of racial abuse, dehumanization, and the separation of culture and landscape. But perhaps I am being unfair. Here, have another look:

Wild Rose in a White Landscape

In a Canadian context, she is called a weed, while the real weeds are called “grassland” and “nature.” That’s how far we’ve come.

What is the Canadian vision today in British Columbia’s Okanagan Valley?


White Privilege: The View Over Indigenous Space

This is the outdoor, garden space of a home for Canadians retired from the petroleum industry to the East. It looks out over The Commonage, an indigenous pasture land that has been under land claim since 1895. This “house”, or viewing platform over a regime of power, will cost about a million bucks once the dust has settled.

You are looking at echoes of European architecture, filtered through the indigenous slavery cultures of the colonial American Southwest, and built out of machine-chipped wood, which is called “added value.” Bricks and European or Arizona-style adobe and plaster will be laid over these faux pillars and arches, to give the illusion of old world comfort and aristocracy. It is, however, only illusion. Not only will it not last, but it comes at a price that only people of White, industrial privilege can afford. Well, not quite.

You can, if you like, buy a town home and live on the edge of the privilege of your oil-wealthy neighbours up above, with a view over an industrial orchard. This too is called nature. This home is built on 5 metres of infilled gravel, into which 50 cm-thick (approximate) concrete footings were poured at -20C in the middle of the winter. Notice how the spring rains are wearing away the foundation. Expect the walls to settle.

Meanwhile, in Europe, nature becomes a gesture.

Rüdesheim am Rhein

Palm trees in the old Catholic wine-making town at the entrance to the Rhine Gorge.

The tourists are growing old now. They walked five years ago. Now they are hauled around in diesel “trains”, which clear all pedestrians out of the streets. This is wine culture today: not wine culture at all. These people are not buying wine. They are buying a tour of a museum town. What is on show is indigenous culture, through the filter of the compromises it has had to make over time to survive. This way people have of surviving in cages can be quite beautiful to people who live in cages.

Here’s the Okanagan Valley equivalent.

Indigenous Food and Medicine Crop in the Ruins

aka Arrow-Leafed Balsam Root in the cheat grass.

Most often, though, it just looks like this:

Or this: In White language, this landscape is called a desert, a term which increases its attractiveness and value (hence those American Southern indigenous-slave-culture architectural forms promising aristocratic ease), but it isn’t. The wheat grasses below (also an introduced weed but intended to replace the original grassland for grazing purposes), show just how much the land isn’t a desert. This grass is growing immediately beside the dead cheatgrass above.

Not a Desert!

“Desert” is a White term here.

So, please, forget carbon dioxide as a cause of global warming for just a moment and hang out with your mule deer sister. Look how afraid she is, racing through the weeds and a few indigenous plants that, like her, are surviving in this cage, and on which she grazes.

Carbon Dioxide is not a cause. It is a symptom. The cause is “Nature”. “Nature” is a racial term. The abuse it causes is the cause of Global Warming. It is a ruin. It has many forms. Similarly, the salsify (French) below along the old (Earl) Gray Canal Trail (British) in the old Syilx Illahie, is not a cause of ecosystem degradation but a symptom, and the source of new beauty.

This post-apocalyptic view, too. The regrowth here takes on special poignancy against the background of failed industrialization and rust.

This failed industrialization and adoration of death, shows up in the backyard image below: plastic chairs model after handcrafts from the American East, in the ruins of a Japanese orchard converted to gardening space int he 1970s, converted now to a lamp of bones over a new-age bowl of magical crystals, with partially-emptied jugs of home-made wine, with ground cloth and gravel to keep the old syilx land from growing through and creating the need for hand labour.

Death has been internalized. It is all powerful and we attempt to survive biologically within its grip. Global Warming is a logical consequence. Industrialization is not the cause. De-indigenization is.