2019/01/18

15 The 12th International Permaculture Conference

The 12th International Permaculture Conference

Day One | IPCUK

Day One

PRACTICE. Case studies from existing exemplary projects and reports on the latest research evidence, helping describe what a sustainable society could look like in 2030.

The future has already arrived: What are the inspiring, far-sighted projects of today, that show us how a future sustainable society will look?

Also see Day Two sessions.

Amazing communities

Building Community Resilience through Collaborative Action
Trathen Heckman

Grow It Yourself
Richard Webb

Speak Street Language Cafe - People Permaculture
Joanna Bevan

An introduction to permaculture

Virtual Tour – Bullock’s Permaculture Homestead, Orcas Island, WA, USA
Dave Boehnlein, Paul Kearsley

Permaculture - a design science for all
Aranya Gardens

Implementation of the Permaculture Institute of Italy's design
Pietro Zucchetti

Creating change

European Citizens Initiative for the Rights of Nature - a Whole-Systems Approach to Environmental Law
Mumta Ito

Soil, Seeds & Social Change – Learning from the Permaculture Movement of El Salvador
Naomi Millner & Karen Inwood & Reina Mejia

Permaculture in Timor Leste - Influencing Intergenerational Change
Lachlan McKenzie and Gisele Henriques

Criminal justice

Permaculture and Prisons
Nicole Vosper

Hydroponic Growing by Ex-Offenders: Applying Permaculture Principles
Jules Bagnoli

Day one workshops

Enabling Change
Kat Wall, Emilia Melville

Thinking like a plant
Jonathan Code

How can we build an evidence base for permaculture? British Ecological Society (BES) Agricultural Ecology SIG
Naomi van der Velden, Les Firbank

The 'Ecosystem' of Community Action
Joshua Msika

Permaculture thinking into business realities
Julia Kiessig

In your backyard
Alison Taylor

Farm scale permaculture

Permaculture as Grasssroots Network and Farming System: 5 Years of Research
Rafter Sass Ferguson

Farm scale permaculture; Establishing Ridgedale Permaculture in Sweden
Richard Perkins

The Why, What and How of Securing Farm Land for Biodynamic and Permacultural Food Growing
Marina O'Connell

Food from the forest - perennial productive plants

Real Life Polycultures - How plants and people interact in the forest garden
Tomas Remiarz

Plants For A Permaculture Future
Chris Marsh

Ancient food future food, Foraging in the forest garden and seeing everywhere as a forage garden
Jo Barker

Forest gardens

Bringing the Forest Garden Indoors
Jerome Osentowski

A Baseline Survey of Temperate Forest Gardens
Chris Warbuton Brown

A Garden of Complete Being
Sagara

House building

Learning to Build with Passion – Training the Natural Builders of the Future
Eileen Sutherland

CANCELLED: Rethinking Nature: a Biomimetic Perspective
Richard James MacCowan

From Permaculture to Passive House: Cutting Edge Construction to Save Our Planet
Tedrowe Bonner

Our re-emerging woodland culture
Ben Law

Inspiring enterprise

Lush Cosmetics
Simon Constantine

Designing Successful Enterprises For People & Planet
Maddy Harland

Scaling-up/Professionalizing the Permaculture Movement
Andrew Millison

Permaculture and the new story

Permaculture and the New Story
Declan Kennedy

Smallholder farming in Africa

Restoring Degraded Ecosystems by Unlocking Organic Market Potential: Case Study from Mashonaland East Province, Zimbabwe
George McAllister

The Benefits and Limitations of Permaculture in Central Malawi (by Skype)
Abigail Conrad

Unlocking sustainable livelihoods: keyhole gardens in Africa and beyond
Send a Cow

Smallholder farming in Asia and Australasia

Lessons from a peri-urban, organic permaculture farm - the food forest
Annemarie Brookman

Permaculture from Rainbow Valley Farm to the Village
Trish Allen

Permaculture in Timor Leste - Theory, technique and skills toolkit
Herminia Pinto, Ego Lemos

Permaculture in Timor Leste - Impact on Subsistence Farming
Andrew Mahar

Smallholder farming in Europe

A Matter of Scale - The productivity of UK holdings of 20ha and less
Rebecca Laughton

CANCELLED: Arctic Permaculture. Case study in Iceland - Growing food at 66ºN
Paulo Bessa

Permaculture in Portugal: Socio-technological niches enhancing innovation and identity at the local grassroots level.
Hugo Oliveira

Water

A Paradise called Marizá
Marsha Hanzi

Closed-Loop Aquaponics: Aquaponics With Applied Permaculture
Jay Markert ("Jay Ma")

Community Drought Solutions - Connecting the Drops from Rooftop to Riverbed
Jeremiah Kidd

Case studies of real world functional landscapes - created using permaculture design principles
Jay Abrahams

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Day Two

PROCESS. An exploration of the transformational processes, including permaculture design, that can help bring about the necessary changes.

The pathways to transformation: How do we get from where we are now to where we want to be?

Also see Day One sessions.

Children and schools

Designing our Global Education Systems using Permaculture Principles
Robin Clayfield

Permaculture your School and Transform your Town
Robina McCurdy

Permaculture and Children: A Future City Model
Marcia Amidon

Climate change

"Permaculture Inspiring Climate Change Adaptation" Book
Gil Penha-Lopes

Cool Communities: Ecovillages that Change the Atmosphere
Albert Bates

Climate change adaptation tools for smallholder coffee farmers
Peter Baker

Community building

Quaker meets Permaculture: community designing by the community
Laurie Michaelis, Ed Tyler

Empowering Transformational Cooperation with Sociocracy 3.0
James Priest

The Intricacy of Social and Organisational Design: Chaordic Governance?
Katy Fox

Community energy

Energy Revolution - your guide to making it happen
Howard Johns

Day two film showings

Permaculture in Schools
Robina McCurdy

Design for life - Permaculture & The Food Forest Story
Graham Brookman

Day two workshops

Building alliances for community-led action
Claudian Dobos

Making Permaculture Legible for All: Integrating aesthetics and education into all of your designs
Paul Kearsley, Dave Boehnlein

Regenerative Enterprise and the 8 Forms of Capital
Ethan Roland Soloviev, Gregory Landua

Designing Self-Sustaining Motivation Systems
Cat Richards

Sing the Change You Want to See: Propagating the Permaculture Narrative
Charlie Mgee

Farming systems

Biodiversity, productivity, and scale in resilient food production systems
Naomi van der Velden

Permaculture on a Commercial Farm: Using the Sustainability Assessment Tool SAFA for an Initial Evaluation
Fiebrig Immo

Can Arable Be Permacultural?
Federico Filippi

Higher education

Permaculture's Place in Higher Education - A Global Initiative
Graham Brookman

Measuring permaculture

Developing participatory methods and metrics for the assessment of agroecological farming systems and food and nutrition security
Julia Wright, George McAllister, Chris Warbuton Brown, Anne-Marie Mayer

Measuring sustainability – practical techniques for designs and enterprises
Graham Brookman

Using Ecosystem based design to enhance our Sustainability Outcomes
Dr Wendy Seabrook

Permaculture and Development: A Global Case Study
Monica Ibacache, Tiffany Grell, Denise MacDonald, Abigail Conrad

Permaculture in India

The Hans Foundation; Food Security, Mass Reforestation, Large Scale Poverty Alleviation
Shaan Bhargava

Permaculture in Indian Agriculture
Narsanna Koppula

Food and Income Security in Rain-Fed South/Southeast Asia
Ardhendu S Chatterjee

Personal livelihoods

Savingspool
Petra Stephenson

Financial (Oikos) Permaculture
Mario Yanez

Other peoples money
Andrew Langford

Research

Research as Social Change: Permaculture as Design Methodology for Participatory Action Research
Tom Henfrey

Holistic research of holistic practice
Isis Brook

Anthropology, Permaculture and Earthship Ironbank
Dr. Keri Chiveralls

Rethinking money

The Moneyless Man
Maddy Harland, Mark Boyle

How to build a better money system
Fran Boait

Oil to Soil, Permaculture Investing
Warren Brush

Soil

Introduction to soil biology and the soil food web
Joel Williams

The Answer Lies in the Soil
Graham Bell

A Permaculture Approach to Soil
Chris Warbuton Brown

Ecosystem Service Replication on Damaged Land in the Maya Mountains of Belize
Christopher Nesbitt

Teaching and learning

Innovative Tools in Permaculture Education
Tierra Martinez

Learning from doing in sustainable horticulture - how contemplative enquiry transforms learning
Jane Gleeson

Framing Permaculture as enabling Systems-Thinking for Sustainability: are our design tools, frameworks, ethics and principles fit for purpose?
Andrew Reeves

Wellbeing

Walking our way to a better world?
Rosalind J. Turner

Permaculture for Mental Health
Rex Haigh

Sustainable Healthcare systems as a part of permaculture: herbal medicine for the future
Lucie Bradley

There is currently no content classified with this term.

Quaker meets Permaculture: community designing by the community | IPCUK

Quaker meets Permaculture: community designing by the community | IPCUK

Quaker meets Permaculture: community designing by the community

The conference is being held at Friends House, home of Quakers in Britain, the national umbrella body for 480 local Quaker Meetings attended by about 22,000 people.

We will explain how British Quakers "design” themselves, with decision-making practices developed over 360 years.

We will focus in particular on how Quakerism has evolved recently to include action on sustainability and climate change as a core commitment.

Laurie says:

"Members of a community are all designers. Much of Quaker practice is about developing individual and shared responsibility/agency, working with our different visions, worldviews and comfort zones, answering that of God in each other and finding unity in a way forward."

We will explore ways in which Quaker and Permaculture thinking can be mutually enriching and beneficial, particularly in the areas of community design, ethics, principles and testimonies.

Laurie Michaelis

About

Current - Co-ordinator at Living Witness, a Quaker charity supporting sustainable living.

Past - Director of Research, Oxford Commission on Sustainable Consumption; environment policy analyst at OECD; lead author on several reports of the Intergovernmental Panel on Climate Change.

Find out more

www.permaculture.org.uk

Ed Tyler

Edward Tyler.jpg

About

I teach permaculture in Glasgow, Scotland, and am co-creating my local bioregion of West Argyll and the islands of Arran, Islay and Jura, also in Scotland. I am also a diploma tutor. We have recently started Transition Kintyre as a way of growing awareness of our bioregion and are in the process of setting up community woodlands. We already have a network of community gardens across the region.

What I am most looking forward to

I am hoping to meet up with other attendees who are exploring and co-creating their own bioregions in other parts of the world, particularly those countries in which bioregional awareness is already strong e.g. USA. Likewise I would like to meet up with those who believe there is a spiritual side to permaculture (spirituality in its widest sense).

I am really excited about the conference at The Light as I am a Quaker and The Light is at Friends House, home of Britain Yearly Quaker Meeting. I am excited about meeting up with Quaker Permaculturists, to explore ways the two movements can work together.
Find out more

bioregioning.com

Conference session:
Community building
Conference strand:
Health and Wellbeing
Land Tenure and Community Governance

Keep up to date

The 12th International Permaculture Convergence and Conference.

Over a thousand practitioners and activists joined from around the world.

Quaker Service Australia

Links

Other NGOs working in collaboration with QSA

Act for Peace (National Council of Churches in Australia)
Union Aid Abroad (APHEDA)
Church Agencies Network
ACFID

Partner Organisations

Pitchandikulam Bio Resource Centre, (Tamil Nadu, India)
Kapululangu Aboriginal Women's Association, (Balgo, WA, Australia)
Wilurarra Creative, (Warburton, WA, Australia)

The New Internationalist

www.newint.com.au/magazine-guide

www.newint.com.au/magazine-guide/debt.htm

www.newint.com.au/magazine-guide/peace.htm
www.newint.com.au/magazine-guide/sustainability.htm
www.newint.com.au/magazine-guide/human-rights.htm

The Spiritual Basis of Earthcare | Quaker Earthcare Witness

The Spiritual Basis of Earthcare

QEW's PROGRAMS and publications stem from a conviction and consciousness that the global crisis of ecological sustainability is at root a spiritual crisis. Even as individuals in our network or our steering committee support political and social action in numerous areas, such as globalization, population, genetic engineering, and toxic pollution, each of us tries to bring awareness of the essential spiritual dimension that can be discerned within any given ecological issue. This can be understood as integral with the belief in being "one in the Spirit" that has made Quakers' peace and social justice work so powerful in the past.

This conviction is closely tied to the principle of Quakerism that our actions necessarily reflect our true core beliefs. Many Friends also share the concern of many mainstream environmental groups that significant changes are needed in legislation, technology, education, and social structures. But without a profound transformation in heart and consciousness, in our fundamental relationship with the rest of Creation, there is little chance, given the destructive powers currently wielded by the human race, of averting a major collapse of the systems that support all life on earth.

Many of QEW's publications have been written by Quakers who have tried to put these convictions, principles, and warnings into words. For example:

Elizabeth G. Watson, in her booklet Healing Ourselves and the Earth, talks about fundamental errors in our theological assumptions, worldviews, and self-identities that are making it difficult to perceive, much less act on, the growing threat to Earth's life-support systems.

Jack Phillips, in his Walking Gently on the Earth, an Earthcare Checklist, includes an inspiring essay, "The Spiritual Dimension-Why We Care for the Earth," which confronts the tragic prospect of losing all the wonders of nature that aren't of direct utility to humans.

TIME GROWS SHORT for humans to come to our senses and realize that humans are not ordained to be masters of the universe but are called by the Spirit to be conscious, responsible citizens of the Great Community of Life. That is to say, eco-spirituality is about the interconnections that we ignore at our peril. While such relationships and values aren't directly accessible to empirical science, they are quite evident from observing the behavior of whole, living systems. These unseen forces have been acknowledged throughout history and across cultures as real and significant.

We invite all Friends and kindred souls to share QEW materials with others that we all may become better grounded in the kind of Earth wisdom that the wider culture is mostly blind to, and then find ways as individuals and groups to be agents for urgently needed changes in the minds and hearts of our fellow citizens. We welcome the writings of all concerned Friends, as articles in BeFriending Creation,the Quaker Eco-Bulletin, or as potential pamphlets.

Deepen Spirituality | Quaker Earthcare Witness

Deepen Spirituality

Quaker Earthcare Witness is different from organizations that come from a purely environmental standpoint in that we seek to improve our relationship with Earth by living out right relationship with all of creation. We feel that a spiritual need rests at the heart of our current environmental crises and that by applying Friends’ ways and testimonies, we can bring a voice of connection, reflection, deepening, and right action to today’s environmental concerns.

이남곡 개벽, 이제 현실의 시대정신이 되다

한겨레 수행·치유 전문 웹진 - 휴심정 - 개벽, 이제 현실의 시대정신이 되다

개벽, 이제 현실의 시대정신이 되다

이남곡 2013. 01. 16
조회수 8236 추천수 0

1] 원불교와의 만남

나는 원불교 교도는 아니다. 어떤 특정한 종교를 신앙하지도 않는다.
1960년대 정치적 억압과 독재 그리고 사회적 불평등과 경제적 착취에 반대해 힘겹게 싸우던 시기에 대학을 다녔고, 그 시기 사회변혁운동가(사회주의자)로써 스스로를 자리매김함으로서 대학 시절 영혼에 스며들었던 불교와의 만남은 내 마음 깊숙이 숨게 되었다.
그리고 15여년 학생운동, 농촌운동, 교사운동, 지하비밀운동 등 사회변혁운동에 전념하였다.

그 목표는 자주, 자유, 평등이 실현되는 새로운 사회의 건설이었다. 나는 그것을 혁명적 사회주의에서 찾았다.
70년대 후반 국내적으로는 유신(維新)과 민주주의를 열망하는 국민적 요구의 모순이 심화되고, 국제적으로는 세계 공산주의가 쇠퇴와 붕괴의 길을 가고 있었다. 이 시기 나중에 남민전 사건으로 알려진 일련의 활동에 관여하게 되면서, 민주주의와 현실 사회주의 사이의 간극과 사회주의 혁명의 환상 내지는 허구에 대한 자각으로 극심한 사상적 갈등을 경험한다. 그리고 스스로 사상적 전환을 하고, 지금까지의 관계를 청산한다. 그러나 그 때까지의 활동이 문제가 되어 4년여 징역을 살아야 했다.

감옥은 나의 새로운 사상의 전개를 위한 좋은 학교였다. 그것은 새로운 사회는 형태 있는 제도나 물질의 발달만으로는 이루어지지 않는다는 것이고, 형태 없는 마음의 변혁이 뒷받침되지 않으면 안된다는 것이었다. 과거에는 사회적 제도나 물질의 변혁 없이 마음의 세계를 추구하는 것이 공허한 관념으로 생각되었다면, 이번에는 또 하나의 극단 즉 마음의 변혁 없는 제도나 물질과 같은 형태의 변혁 또한 인간의 진정한 행복과는 거리가 멀고 결국 혁명을 배반하게 된다는 것을 자각하게 된 것이다. 사유재산을 폐지하고, 이윤을 폐지하더라도, 사람의 마음 속에 소유욕이나 이기심이 지배하는 한 사회주의는 결국 실패의 운명에 직면한다는 것을 한 세기에 걸친 세계적 실험이 보여준 것이다.

자본주의 제도를 부술(破) 수는 있어도, 그것만으로 사회주의라는 새로운 세계가 세워(立)지지는 않는 것이다. 지금도 사회주의가 중국 등지에 남아 있다고 보는 사람도 있을지 모르나, 그것은 변형된 어쩌면 과도적 형태에 불과한 것이다. 마오쩌뚱 등에 의해 낡은 사회를 부수는데는(破) 성공하였지만, 극심한 정치 사회적 혼란과 생산력의 낙후를 경험하며 새로운 질서를 세운(立) 덩샤오핑등의 개혁 개방로선은 중국의 자본주의화를 의미하는 것이다. 이것이 이른바 실사구시(實事求是)인 것이다. 사람들의 의식의 실태에 부합하는 질서라야 대지 위에 뿌리를 내릴 수 있는 것이다. 이른바 G2로 부상(浮上)한 중국에서 일당독재의 정치적 낙후성, 양극화와 부정부패의 자본주의적 모순 등을 어떻게 해결해 갈 것인가는 중국 자신만의 문제를 넘어서 인류 문명의 방향에 큰 영향을 끼칠 것이다.

잠시 오늘날의 현실로 생각이 미쳤지만, 내가 감옥에 있으면서 그리고 감옥을 나와서 줄곧 생각한 것이 ‘새로운 인간, 새로운 사회, 새로운 문명을 위한 종합 철학’에 대한 나름대로의 탐구였다. 1984년 경으로 기억되는데, 어떤 친구가 나에게 준 책이 <원불교전서>였다. 이 책을 여는 순간 첫장의 문구에 그만 압도되었고, 말할 수 없는 감동을 받았던 기억을 잊을 수 없다. 그것이 바로 “물질이 개벽되니, 정신을 개벽하자”는 말이었다. 그 후 얼마가 지나 친구가 주지로 있던 암자에서 15일 정도 생각을 정리한 적이 있었다. 그 때 썼던 글이 ‘혁명에서 개벽으로’였다.

2] 물질이 개벽되니

» 원불교 개벽교무단의 시국선언. 한겨레 자료 사진.

이 ‘물질이 개벽되니’ 라는 말이 범상한 말이 아니다. 아직 서양의 물질문명이나 과학기술의 힘, 생산력, 근대적 제도(물질과는 다르지만 형태가 있다는 점에서 넓은 의미의 물질로 간주할 수도 있을 듯)와 접해보지 못한 상황에서, 물질의 개벽을 이야기한 것이 대단한 선견지명이라는 것과 함께, 정신개벽 이전에 거쳐야할 단계로서 물질개벽을 상정하고 있는 것이 세계사를 관철하고 있는 보편적 경향에 대한 과학적 이해가 없이는 하기 어려운 말이기 때문이다.

인간은 우주자연계에서 특이한 존재이다. 다른 어떤 생명체보다도 높은 ‘자유욕구’와 그것을 실현할 수 있는 ‘지적 능력’을 가졌다는 점에서 그러하다. 자유욕구의 첫째 테마는 생존을 보장하는 것이다. 불(火)과 도구의 사용, 농경과 목축의 시작은 자연적 제약으로부터 생존을 위한 물질적 조건을 충족시키려는 인간의 ‘자유욕구와 지적능력의 결합’의 출발이었고, 지금의 고도한 과학기술능력으로 발달하였다.

자유욕구의 다음 테마는 사회적 자유의 확대를 위한 제도와 구조 변혁을 위한 노력이다. 전쟁과 혁명, 민란과 폭동으로 비쳐지는 것마저 사실은 ‘사회적 자유’를 위한 인류의 긴 장정의 역사 속에 읽혀져야할 부분들이 있는 것이다. 그렇게 해서 도달한 현실이 ‘자본주의’와 ‘민주주의’인 것이다. 어떤 의미에서 우리나라가 해방 후 아주 짧은 기간에 ‘산업화’와 ‘민주화’를 상당 수준으로 달성했다는 것, 신생독립국 가운데는 거의 유일하게 성공적인 모델로 국제적인 인정을 받고 있다는 것은 사실 대단한 것이다. 즉 물질개벽이 꽤 이루어진 것이다.

그러나 개인 중심의 민주주의와 양극화와 생태계 파괴를 야기하는 자본주의 경제 질서는 ‘차가운 사회’를 만듦으로서, 인간의 진정한 자유나 행복을 위해서 넘어서야할 새로운 테마를 주고 있는 것이다. 특히 짧은 시간에 압축적으로 이루어진 성과들은 그 때문에 모순 또한 중층적이고 복합적인 성격을 띠게 하는 것이다. 전근대적, 근대적, 현대적 모순들이 중층적으로 결합되어 있는 경우가 많은 것이다.

그러나 물질이 개벽된 것을 부정하거나 비난하는 것은 옳은 태도는 아니라고 본다. 어쩌면 인간의 자유와 행복을 위한 긴 노정에서 더 앞으로 나아가기 위한 하나의 터널을 통과한 것으로 보는 것이 옳지 않을까! 인간의 자유 욕구는 멈추지 않고 앞으로 나아간다. 그리고 그 능력 또한 인간 안에 내재되어 있다. 지금이야말로 그 능력의 방향에 대해 생각해 볼 때인 것이다. 물리학자 장회익 선생은 이것을 ‘인간의 행위능력과 자기중심적 가치체계의 모순’이라고 말하고 있는데, 엄청나게 발달한 행위능력과 동물적 자기중심성의 결합은 결국 인간으로 하여금 우주자연계의 암세포와 같은 역할을 하게 한다는 것이다.

나는 이것이 현대의 근본 모순을 잘 지적하고 있다고 생각한다. 자기중심적인 어린 아이의 손에 들려 있는 가공할 핵무기라는 장난감을 연상하면 지금 우리 인류적 지구적 위기를 실감할 수 있는 것이다. 이 모순을 해결하는 길을 감으로서 인류는 보편적 자유 확대와 행복의 길을 걷게 될 것이다. 그 출발점이 ‘물질이 개벽되니’인 것이다.

3] 정신을 개벽하자

이 현대의 근본모순을 해결하는 길은 무엇일까? 인간의 행위능력을 억제하거나 스톱시키는 것은 현실적이지도 않거니와 바람직하지도 않다. 방향은 인간의 관념을 변혁하는 쪽으로 지적능력을 최대한 발휘하는 것이다. 즉 자기중심성을 넘어서는 의식의 혁명이다. 이것이 ‘정신을 개벽’하는 것이다.

이미 2500여년 전, 인류의식의 높은 꽃봉오리들이 지구상에 출현하기 시작했다. 물질이나 제도와 관계없이 정신이 개벽된 사람들이 동서양에 동시에 나타나는 빛나는 축(軸)의 시대가 있었다. 석가, 공자, 노자, 소크라테스, 피타고라스 같은 사람들인데, 우리는 그들을 성인(聖人)이라고 부른다. 그들은 문화적 사회적 배경이 다름에도 한결 같이 관념계 안에서 자기중심성을 넘어선 진정한 자유에 도달하였다. 진정한 자유인의 출현이며, 동물계로부터 질적으로 진화한 ‘인간’의 출현이다.

그러나 보통 사람들이 이러한 자유에 도달하기 위해서는 오랜 세월의 물질적 사회적 진보를 기다려야 했다. 절대적 궁핍과 억압 착취 속에서는 ‘관념계의 자유’는 보편적 목표가 되기 힘들었다. 여러 종교가 출현했으나 불의한 사회구조 속에서 왜곡되기 쉬었다. 물질적, 사회적 자유를 어느 정도 달성하고 나서 비로소 ‘관념의 자유’ 즉 ‘자기중심성을 넘어서는 것’이 보통 사람들의 목표로 되기 시작한 것이다. 이것이 진정한 역사의 진보다.

이제는 보통 사람들이 성인이 되는 시대이다. 이제 신(新) 축(軸)의 시대가 도래하고 있는 것이다. 나는 스스로 인문운동가를 자처하고 있다. 내가 이야기하는 인문운동이란 인간화 운동이다. 인간화는 ‘물신(物神)의 지배로부터 인간을 해방’하는 것이며, ‘자기중심성으로부터 의식을 해방’하는 것을 의미한다. 인류의 이러한 진화를 통해 비로소 우주자연계의 암세포가 아니라 신경세포로서 자신의 역할을 수행할 수 있게 될 것이다.

이것이 ‘물질이 개벽되니, 정신을 개벽하자’는 의미로 나에게는 다가온다. 1세기 전 아직 근대조차 경험하지 못한 이 땅에서 이런 본질적이며 선구적인 주장이 나온 것이 단순한 우연일까? 나는 1세기 전 이미 이런 사상을 배출한 이 땅에서 미래를 열어갈 새로운 세상, 새로운 문명을 바라보고 그것을 위해 즐겁게 노력하는 사람들이 인류라는 화원에 빛나는 꽃봉우리들로 수없이 피어나는 것이야말로 우리의 업보(?)라고 생각한다.

4] 따뜻한 사회를 위하여

물질적으로 풍요로워져도, 사회적으로 자유로워져도 행복하지 않는 현실 속에서 사람들은 ‘마음’에 주목하기 시작한다. 그리고 지금의 양극화와 같은 사회적 모순 속에서 사회적 자유와 평등을 위한 사회적 실천도 줄기차게 이루어지고 있다. 즉 ‘마음의 자유’를 추구하는 것과 ‘물신이 지배하는 차가운 사회를 넘어서기 위한 사회적 실천’이라는 두 개의 흐름이 존재하는 것이다. 내가 이 둘을 함께 이야기하는 것은 이 두 흐름이 아직도 좀 따로 노는 경향이 있기 때문이다.

그런데 사실은 둘 다 진정으로 발전하기 위해서는 따로 놀지 않고 서로 삼투해 들어가야 한다. 요즘 활발하게 일어나고 있는 협동조합 운동이 하나의 좋은 예라고 생각한다. 신자유주의의 거센 바람 속에서 심화된 양극화를 해소하고, 무한경쟁과 약육강식의 야만적 질서 대신에 자기 실현의 노동에 의한 생산력이 바탕이 되는 따뜻한 생산 관계에 대한 염원은 인류의 한결 같은 꿈이라고 생각한다. 협동조합은 확실히 매력적이다. 특히 소규모의 생산협동조합의 출현을 가능케 하는 조건들은 새로운 일자리의 창출과 인간적 경제질서를 함께 도모할 수 있다는 점에서 더욱 그렇다.

지난 번 어떤 모임에 갔더니 벌써 협동조합을 준비하고 있는 분들이 있었다. 여성 여섯 분이 카페를 만들 꿈에 부풀어 있었다. 줄잡아도 2억원은 드는데 혼자는 엄두가 안나지만, 함께 출자하니 가능하고, 또 모두가 주인이 되니 온전하게 그 이익을 나눌 수 있게 되는 것이다. 사실 나는 20여년 전부터 생산자협동조합에 관심이 많았고, 여러모로 시도도 해 보았다.

그런데 사실을 말하면, 농협 같은 관제협동조합은 논외로 하고, 신용협동조합이나 한살림, 아이쿱, 두레 같은 생활협동조합들은 나름대로 진화해 왔지만, 생산자 조합은 성공한 사례가 그다지 많지 않다. 그래서 시행착오를 줄이려면 협동조합이라는 하드웨어 못지 않게 ‘원활한 의사결정’과 ‘좋은 생산력’을 가능케 하는 소프트웨어 즉 마음이 준비되어야 한다.

자칫하면 의사결정과정에서는 모두가 주인 역할을 하려고 하다보니 의사소통이 잘 안 이루어지고 때로는 사이마저 나빠져 갈라서는 경우가 생길 수 있고, 생산력의 분야에서는 마치 주인이 없는 것 같이 되어서 생산력의 하향 평준화가 이루어져 경영의 지속이 어렵게 될 수가 있다. 그래서 절실한 필요를 공감하고 마음이 맞는 사람들이 해야 성공할 수 있는 것이다.

여기서 마음이 맞다는 것은 장밋빛 전망에 의기투합한다는 의미가 아니다. 그것은 ‘자신의 생각은 틀릴 수 있다는 것을 일상적으로 자각하여 동료와 잘 소통하는’ 것과 ‘다른 사람을 있는 그대로 받아들이고’ ‘자발적으로 마음을 다하여 즐겁게 일하는’ 문화를 만드려는 마음이 서로 같아야 한다는 의미입니다. 적어도 이 세 가지가 연습된다면, 협동조합이 성공할 뿐 아니라 덤으로 인간 자체의 높은 성숙이 이루어질 것이다. 이것은 또한 풀뿌리 민주주의를 한 단계 업그레이드 시키게 될 것이다.

적어도 협동생산이 실질적으로 성공하기 위한 노력 속에 인류가 일찍이 꿈꿔온 인류의식의 진보가 자연스럽게 녹아든다면 얼마나 좋겠는가? 성인이니 인간의식의 진보니 그런 개념 몰라도 협동생산 성공시키려 하다보니까, 자신이 행복하려 하다 보니까 어느 사이에 성인이 되어 있더라! 성인을 특수한 인간으로 보는 종래의 관념에서 벗어나야 한다. 인류의 진화에 대한 가장 확실한 신념은 보통 사람이 자기중심성을 넘어서 자유롭고 즐겁게 자연과 상생하고 사람들과 협동하는 사람으로 진보할 수 있다는 신념을 바탕으로 하는 것이다.

또 마음의 자유를 추구하는 흐름도 실질적으로 사회적 실천과 결합되지 않으면 결국은 온전한 자유에 도달하기 어렵다. 기복(祈福)에서는 벗어나 자기중심성을 넘어서는, 즉 에고를 넘어서는 것에서 마음의 자유를 얻는다는 것을 자각하더라도, 그것이 결국 제 한 몸, 제 마음 하나 편하려고 하는데 그치면 결국 그것도 이기주의나 자기중심성에서 벗어나지 못하는 것이다. 그러다보면 혼자 있을 때는 마치 우주의 마음이 된 것처럼 생각되다가도, 자기와 생각이 다르거나 이해관계가 다른 사람을 만나면 금방 마음이 힘들어지게 되고 만다. 구체적 삶 속에서, 노동 속에서, 생산관계 속에서 ‘소아(小我)를 넘어서는 실천’과 결합할 때 비로소 진정한 자유를 얻게 될 것이다.

예전부터 우리나라 사람들은 개별적인 능력은 뛰어나지만, ‘개별주체성’이 강해서 협동이나 공동체적 삶에는 적합하지 않다는 말이 있고, 어떤 점에서 보면 진정한 협동의 문화가 축적되지 않은 것도 사실이다. 그러나 1세기 전 민족의 염원이 대단히 선구적인 ‘개벽’사상으로 나타난 것을 보면 그것은 일시적인 현상을 나타내는 것에 불과하다고 생각한다. 특히 ‘물질이 개벽되니, 정신을 개벽하자’는 원불교의 정신은 물질과 제도 그리고 마음이 새로운 문명의 용광로 속에서 녹아 하나로 되어야하는 시대적 요구에 가장 잘 부합한다고 생각한다.

원불교 100년기념성업을 진심으로 축하하고, 많은 분야에서 영감의 원천이 되기를 바란다.

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이남곡서울대 법대 재학 때부터 민주화에 투신 4년간 징역을 살고 나온 뒤 어린아이와 같은 순수함과 겸손으로 진리를 향한 실험을 멈추지 않고 있다. 정토회 불교사회연구소장을 거쳐 경기도 화성 야마기기마을공동체에 살았으며, 2004년부터 전북 장수의 산골로 이주해 농사를 짓고 된장·고추장 등을 담그며 산다. 서울에서 매주 ‘논어 읽기’ 모임을 이끈다.이메일 : namgok21@hanmail.net

3. 협업농장과 협동조합 | 협동조합 젊은협업농장

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. 협업농장과 협동조합 | 협동조합 젊은협업농장

3. 협업농장과 협동조합
협동조합 젊은협업농장 > 협업 이야기 > 3. 협업농장과 협동조합

2014년 5월 젊은협업농장
2. 지역과 협업농장
Posted by jmchul on 4월 23, 2014 in 협업 이야기
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처음 시작할때 이름은 세남자였다.
남자 세명이 하기 때문에 그런 이름이 붙었는데 정식 이름은 “세남자가 사랑한 쌈채소”라는 긴 이름이었다. 협업농장의 형식도 여러가지가 있을 수 있다. 조합원 한 사람이 소유한 토지에 여러명이 협동농장을 시작할 수도 있고, 몇 사람이 공동으로 토지를 구입하여 협동농장을 시작할 수 있다. 그러나 이러한 방식은 시간이 지남에 따라 일찍 또는 늦게 들어오는 조합원, 토지소유자와 아닌 사람간의 차이가 나타날 가능성이 높다. 그리고 법인의 형식도 협동조합이 아니라 영농조합이나 영농회사와 같은 형식을 가질 수도 있지만,
협업농장의 방향을 가장 잘 표현 할 수 있는 것이 협동조합(특별법에 혜택을 가지는 영농조합에 비해 영농에 있어서는 조건이 불리하지만) 이라고 판단하였다. 협업농장을 영농조합이 아닌 협동조합으로 만들어가기 위해 우선 2012년 12월부터 매주 열리는 토요세미나는 협동조합 설립이라는 방향에서 진행되었다. 상호부조론 등의 공부를 시작으로 협동조합 정관을 우리에게 맞게 만들자는 목표와 수입 배분 등과 같은 구체적인 내용에 대한 논의가 진행되었다. 바빠지기 전인 2월 말에 협동조합을 설립하자는 취지로 학습모임을 시작하였고, 운영에 대한 다양한 합의가 이루어졌다.

농업생산을 가장 기본적인 활동으로 하며
“규모는 4~5명이 실천하는 정도로 시설하우스 중심이며 밭농사와 논농사를 겸한다. 사람이 많아지거나 능률이 올라가더라도 그 규모를 확대하는 것이 아니라 협동조합을 분화해나가는 방식으로 그리고 노동시간을 줄이고 지역활동이나 개인활동 시간을 증가시키는 방향으로 진행해간다. 농업 생산을 중심으로 하지만 이를 통해 지역, 농업 교육 분야를 중요하게 자리매김하고, 농업을 둘러싼 다양한 활동을 할 수 있는 지역내의 새로운 단체를 인큐베이팅하는 역할을 담당한다. 생산과 지역에 집중하기 위해 직거래 유통은 최소화하고 홍성유기농영농조합을 통해 진행한다. 협동조합은 직원을 두지않고 조합원의 조합활동으로 운영하며 이용고, 출자금에 의한 배당은 없고 생산에 참여하는 조합원에게 운영비를 제외한 이익금을 동등하게 배분한다.

처음 시작하는 사람들은 1년간의 교육기간을 두어 누구나 농업에 접근 할 수 있는 기회를 보장하고, 이를 위해서는 처음 1년은 농업수입에 의한 분배는 이루어지지 않는다. 단, 장학사업등을 통한 생활 지원을 가능한 만들어준다. 조합에 대한 이해와 참여를 확대하기 위해 다중이해자협동조합으로 설립을 한다. 총회 등을 최소화하기 위해 정기적인 정보의 전달 방법을 취하고, 생산활동참여조합원 중심으로 조합운영의 방향을 결정해 나간다. 이사회는 협업농장과 지역을 대표할 수 있는 사람으로 구성하여 기본적인 철학을 유지할 수 있도록 한다. 기본적으로 토지소유는 여타의 법인이 가지고(현재는 임대지만) 시설에 대한 소유는 법인이 가지는 방향으로 진행하여 토지의 공공화, 시설의 조합화 그리고 생산활동의 협동화를 이뤄나간다.”

이런 학습의 결과에도 불구하고 작은 농업규모(한농가보다 작은)인데 굳이 법인화를 해야 하는가에 대한 의문과 협동조합 설립이 유행과 같이 이루어지는 분위기에 편승할 필요가 있을까라는 생각으로 협동조합과 같이 운영은 하더라도 법인화는 연기하기로 합의하였다. 이후 마을 이장님의 도움으로 군 시설하우스 보조 사업이 이루어짐에 따라 2013년 5월에 협동조합의 설립이 불가피하게 진행되었다.
그때 이름을 협동조합-젊은협업농장으로 결정하였다. 설립발기인은 처음부터 세미나에 함께 참가한 16명으로 시작하였고, 출자금은 시설하우스 신축에 필요한 30% 자부담 부분을 채우는 것을 목표로 하였다.2013년 8월 말에 조합원은 31명 출자금은 3100만원이다. 처음 시작할 2012년 3월 하우스 한동(200평), 밭 1,000평에서 시작한 협업농장은 협동조합으로 등록을 하고 하우스를 신축함으로써 시설하우스 7동(1200평, 이중 하우스 임대는 3동), 밭 2,000평 정도를 경작하고 있다.

이러한 협동조합이 가지는 의미는

첫째. 농업생산활동의 공동화이다. 지금까지 농업 기본 생산체계는 소농, 가족농이었다. 하지만, 산업화로 인한 농업인구의 감소는 농촌의 고령화만이 아니라 가족농이 불가능하게 된 것이 사실이다. 이와 더불어 농업의 산업화 진행으로 인해 생산비 절감을 위한 규모농이 방향이었고 이는 가족농을 기반으로 하는 소농의 약화와 더불어

둘째. 자본이 없는

세째. 농촌에 맞는 활동방식

네째. 지역의 발전

다섯째. 연대

여섯째. 지역으로의 확산

일곱째. 사업, 교육, 문화

여덟째. 협동조합이라는 그리고 생산을 협동으로 한다는 점은 농업을 새로 시작하려는 사람들에게는 많은 신선함을 주고 있다.

공동체와의 비교

생미식당, 지역활동방식

Led by the Holy Spirit - Google Search

Being Led and Transformed by the Holy Spirit - Full Article | C.S. Lewis Institute

Being Led and Transformed by the Holy Spirit - Full Article | C.S. Lewis Institute

Being Led and Transformed by the Holy Spirit - Full Article

Sun, 11/20/2016 - 12:32 — Anonymous

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From the Winter 2016 issue of Knowing & Doing:

Being Led and Transformed by the Holy Spirit

by Thomas A. Tarrants III, D.Min.
Vice President for Ministry & Director
Washington Area Fellows Program, C.S. Lewis Institute

eing led by the Holy Spirit is at the heart of the Christian life. This is clear in the Bible and in the history of the church. If we let the Spirit lead us, our lives will blossom and flourish. But if we neglect or refuse His leading, our lives will languish. Strangely, many believers today seem to misunderstand the Spirit’s leading and how it relates to personal transformation. A clearer grasp of what the Bible teaches about this vital truth will help us all as we seek to grow in grace.

This leads us to ask, what does the New Testament mean by the phrase led by the Spirit? What is the fruit of His leading in one’s life? These are questions we will explore in this article. As it unfolds, we will gain clarity, encouragement, and practical help in our walk with God.

First, some clarity. The phrase led by the Spirit occurs only twice in the New Testament, and both instances are frequently misused today. The first is in Romans 8:14, “For all who are led by the Spirit of God are sons of God.”1 The immediate context is the believer’s battle with the flesh through the empowerment of the Spirit. The second usage occurs in Galatians 5:18, “But if you are led by the Spirit, you are not under the law.” Again, the immediate context is the believer’s battle with sin. In both instances, the larger concern is to show us how to live joyful, obedient lives that produce the beauty of holiness and glorify God.

Let’s explore this more deeply by focusing on Galatians 5:16–25, a passage filled with great riches for anyone who is hungry for God and wants to please Him. In this passage Paul addresses two problems that plagued the Galatian church and has plagued the church universal up to the present day: legalism and licentiousness. Some people in the Galatian church urged observance of parts of the Mosaic Law, and others were disregarding moral constraints. Paul doesn’t look for Aristotle’s Golden Mean and take a mediating position between the two; rather, as one writer has said, he builds a highway above both.2 He does this by giving a command and a promise: “Walk by the Spirit, and you will not gratify the desires of the flesh” (v. 16). The word Spiritrefers to the Holy Spirit, who dwells in those who have been born again. The word flesh is Paul’s term to describe fallen human nature and its self-centered attitudes, desires, and behaviors. The word walk is commonly used in Scripture to refer to one’s daily conduct. Thus, to walk by the Spirit means to live one’s daily life by the Holy Spirit’s guidance and empowerment. To walk in the flesh is to live a life characterized by various sins and selfish behaviors.

Paul goes on to talk about how the flesh and the Spirit oppose and contend against each other, something every believer can identify with. This struggle is a part of our lifelong battle against the world, the flesh, and the Devil, as the Holy Spirit works to make us progressively more like Jesus. Sometimes we can grow weary and discouraged with this struggle and even doubt our salvation, but actually it is a sign of life. Walking by the Spirit is the pathway to overcoming the desires of the flesh and living a holy life. What a great encouragement—to know that we don’t have to stay trapped in our sins, in an endless demoralizing cycle of defeat after defeat with no way out!

Practically speaking, how do we walk by the Spirit and overcome the desires of the flesh? We must allow ourselves to be “led by the Spirit” (emphasis added; v. 18). The word led is a present-passive verb, indicating that we should continuously surrender and yield ourselves to the desires of the Spirit, whose leading is always diametrically opposed to the desires of our sinful flesh (our old self). Our surrender to the Spirit’s leading is an act of the will, a choice we must make; it is saying yes to the Spirit’s leading and no to the desires of the flesh. We will say more about that ahead. But for now, let’s be clear that as we allow the Spirit to influence, direct, and empower us, we can overcome the flesh. Certainty about this is crucial, and uncertainty is self-defeating.

At this point some concrete examples might help us better understand the struggle between the Spirit and the flesh and where surrender to each leads. In Galatians 5:19–21, Paul says, “Now the works of the flesh are evident.” In what follows, he gives a list of various works of the flesh, the self-centered life, that were common in Paul’s day (and in ours). It provides a representative sample and is by no means exhaustive. For clarity, I have given the meaning of each word, drawing from the work of two highly acclaimed New Testament scholars.3
Sexual immorality has been a perennial problem in human societies since the fall because it is rooted in one of our strongest drives. The Greek word used here, porneia (from which we get pornography), encompasses a variety of sexual sins, including using prostitutes, committing adultery, engaging in premarital sex, homosexual acts, and incest.

Impurity is an even broader term covering any inappropriate sexual activity, that is, sexual activities that make a person unclean and unfit for approaching God. One example would be viewing pornography, which has a long history and was part of Greco-Roman culture.
Sensuality refers to throwing restraint to the wind and indulging oneself without regard for normal moral standards. It denotes being so consumed by the pursuit of sexual pleasure that public opinion no longer matters. Wild living is a modern term for it.

Idolatry, the worship of idols, was a major problem in the Old Testament and was common in the Greco-Roman culture of Paul’s day. However, idolatry was not limited to material objects of wood or stone. When Paul describes covetousness (greed) as idolatry (Eph. 5:5; Col. 3:5), he shows that idolatry can take nonmaterial forms. Money, possessions, career, reputation, and ambitions of various sorts can all be forms of idolatry—and much else besides. As John Calvin observed, “The human heart is an idol factory.”4

Sorcery is the English translation of the Greek word pharmaka, from which we get the words pharmacy and pharmaceutical. It means “using drugs.” In Paul’s day, it was applied ominously to drugs used in witchcraft and used for poisoning people. Today sorcery would include astrology, fortune telling, and other occult practices. It would also include using drugs (legal or illegal) not for medical purposes but for their mind-altering effects (getting high).
Enmity includes negative attitudes and feelings and hostile actions toward other people, either individuals or groups. On an individual level, examples would include refusing to forgive, holding grudges, and working mischief against someone. At the group or community level today, enmity would encompass dislike and prejudice toward people of other races and religions, as well as hatred of political figures and parties.
Strife is the relational discord and animosity resulting from a quarrelsome, argumentative attitude that takes pleasure in self-assertion and confrontation.
Jealousy refers to the selfish resentment of another’s success or achievement.
Fits of anger, often called temper tantrums, are explosive outbursts of anger against other people.

Rivalries denote selfish ambition and putting oneself and one’s interests above those of others.
Dissensions refer to unbiblical, divisive teaching that is disruptive of church unity.
Divisions are a party (partisan) spirit or cliques around particular people or teachings.
Envy is not merely begrudging the good fortune of others, but also maliciously resenting it and wanting to spoil it or deprive them of it.
Drunkenness speaks of revelry where alcohol impairs moral judgment and inhibitions and possibly leads to immoral actions.
Orgies are closely connected with drunkenness and denote wild partying behavior.

“And things like these” (v. 21) indicates that the list is only a sampling.
The sins in this list were common and no doubt characterized some of the people in the Galatian church before they professed faith in Christ. True saving faith in Christ involves repentance, a turning away from one’s sins, and a daily battle against them in the power of the Holy Spirit. Apparently some in the church were continuing in their sins and not seeking to forsake them. Whether from ignorance of biblical teaching, backsliding, or lack of true conversion, this was a serious issue. This is why Paul, in the sentence immediately following this list, delivered a sober comment on these behaviors: “I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (v. 21).

In Galatians 5:22–23, Paul shifts to happier thoughts, saying, “But the fruit of the Spirit is …”
In what follows he gives nine characteristics of the Holy Spirit’s work in the life of a born again believer. Unlike the word works (of the flesh), fruit is singular, indicating that the nine characteristics are part of a unified whole and are not separable. In other words, a believer doesn’t have some and not others, though their relative strength may vary.
Love, by which Paul means the love of God poured into our hearts by the Holy Spirit (Rom. 5:5). The Greek word is agape. This is a responsive love that evokes in us a love for God and a desire to please Him. Worship, wholehearted surrender, and obedience are at the heart of pleasing Him. God’s love also produces in us a love for our neighbor, a servant love that is rooted primarily in the will and acts for our neighbor’s best interest and highest good. As Paul says in Galatians 5:6, the only thing that matters in the Christian life is “faith working through love,” and in Galatians 5:13, “through love serve one another.” This humble, servant love was the dominant characteristic of Jesus’ life and is to be so for His followers. In a very real sense, the other eight characteristics of the Spirit are expressions of this agape love.

Joy flows out of the awareness of God’s gracious favor to us and the hope of living with Him and His Son and all His children in the world to come. Hope for the future is a key part of joy and is an anchor that keeps us from being blown to and fro by the many and varied circumstances of life and the hard times that sometimes overtake us. Unlike happiness, its worldly and elusive equivalent, joy does not depend on favorable circumstances.

Peace is not simply the absence of conflict, but the deep abiding peace of God, the sovereign and almighty King of creation. It is grounded in the assurance of God’s rich mercy and personal love for us, shown supremely in His saving us by grace alone, through Christ alone and not by our works. This produces a tranquil heart that is at rest in God. And it impels and enables us to be peacemakers, to pursue peace with others, including those in our family, community, church, and beyond, and across all ethnic, racial, political, and other barriers that separate and divide people.

Patience, also translated as long-suffering, is chiefly a matter of forbearance with other people and of not being easily offended. This particularly includes people who displease, irritate, provoke, or mistreat us—including those who persecute us. Steadfast endurance with difficult people and circumstances is the idea. Such patience illustrates the patience of God and is a powerful witness to others.

Kindness is an attitude of graciousness and goodwill toward others, especially those who do not deserve it. Kindness is an expression of love that goes above and beyond what is warranted and demonstrates the kindness of God. It resists all harshness and coldness toward others.
Goodness is love and kindness in action, an expression of moral excellence. It gives generously and spends itself to help others, without any expectation of return.

Faithfulness is a matter of being trustworthy and reliable to God and to others, being dependable and true to one’s word and commitments, someone in whom others can have confidence.
Gentleness is not weakness but strength under control, rooted in humility. Jesus was gentle yet capable of expressing righteous indignation, when appropriate. Gentleness is not arrogant, doesn’t bully or force others, but is considerate and exercises mildness in dealing with them.
Self-control engages both mind and body in the business of properly regulating one’s life in all its parts. The scope of self-control ranges from such mundane matters as food and drink to material possessions, to one’s thought life, to speech, to the expression of emotions and much more, but with special attention to sexual matters and the mastery of our passions.

Though not an exhaustive list, these nine characteristic traits that are the fruit of the Holy Spirit, taken together, form a beautiful portrait of Jesus as we see Him in the Gospels. In their Christ-centered selflessness, they stand in stark contrast to the self-centered life of the flesh. They are supernatural in nature and not a human attainment, though we have an essential role in their blossoming. They do not appear piecemeal but all together. Nor do they appear in full bloom but mature over time as we continue to walk in the Spirit and put sin to death. Not only do they have a personal dimension; they also have a community dimension that blesses and edifies fellow believers and strengthens the unity of the church.

What part do we play in the blossoming of the Spirit’s fruit in our lives? After listing the fruit of the Spirit, Paul reminds the believers that they “have crucified the flesh with its passions and desires” (v. 24). This is his way of describing their original turning to Christ from their sin. As he said in Romans, “We know that our old self was crucified with him [Christ] in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin” (Rom. 6:6). The image of “crucifixion” depicts our turning from sin in repentance and to Christ in faith—dying to the old life and coming alive to the new. The effect of this is that the bondage and enslavement of our will to sin has been broken, and we are now liberated and able to say no to sin. This does not mean that we cannot sin anymore; rather, it means we have been set free to obey God. However, we must choose to yield ourselves, body and soul, to Him (Rom. 6:12–14). If we don’t, we will remain mired in sin. That is why Paul goes on to say to the Galatians, “If we live by the Spirit, let us also walk by [keep in step with] the Spirit” (v. 25). The Spirit leads and empowers us to walk in obedience to God.

How does this work in practice? Being led by the Spirit, walking by the Spirit, keeping in step with the Spirit, is predicated on our having previously surrendered ourselves wholeheartedly to God in response to His grace. This surrender is an act of the will, a choice we make; it is saying yes to God and the Spirit’s leading and no to the desires of the flesh. However, it is precisely here that many of us have a problem. Research has shown that the vast majority of professing believers in the American church have never made such a surrender of themselves to God. They have never taken a decisive stand against the flesh—their old sinful self and its desires—and put God first in their lives.
But as Paul makes clear in Romans 6 and 12, putting God first is the only appropriate response to God for the completely undeserved grace and mercy He has lavished upon us, and it is essential for living the Christian life. In Romans 12:1, for example, Paul exhorts the church, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” If we haven’t done this, it means we still have a divided heart; we have one foot in the kingdom and one foot in the world. We are of two minds. We want the blessings of God but refuse His conditions. We will say no to sin only so far as we find it agreeable. We rationalize and make excuses about our sins, saying we can’t resist, or that we will sin only a little or only occasionally. Then we deceive ourselves into thinking that God understands we are weak and will be satisfied if we do the best we can—which is to assume He will be satisfied with our compromise, our partial obedience, and our halfhearted commitment. But He won’t.
God knows that we are weak; He knows it far better than we do. And He has made a provision for it. That is precisely why He gave us the Holy Spirit! But as I mentioned in the article “Holiness” (Knowing & Doing Fall 2016), there is a big difference between the Spirit residing in us (which is true of all born again believers), and the Spirit reigning in us (which is true of only some). The Spirit is ready and willing and eager to reign in us, but His power is blocked until we surrender fully to God. Once we surrender to God and ask the Spirit to fill us, He will begin to change our lives.

In ways that will amaze and delight you, the Holy Spirit will actively carry forward the process of transforming you through the renewing of your mind. The process works from the inside out. It is not simply the changing of external behaviors but the changing of their source. Renewed minds produce renewed thinking, values, attitudes, desires, motives, and behaviors. At the deepest level, we will begin to experience “the expulsive power of a new affection.”5 Our hearts will increasingly appreciate God’s grace to us, and our minds will increasingly desire God and His will more than our sin and its pleasure, thus weakening its hold on us.

The Scriptures are the Holy Spirit’s chief instrument in renewing our minds, and His primary focus is Jesus—glorifying Jesus to us (John 16:14). He does this through illuminating our minds and hearts to grasp ever more deeply the love of God and of Jesus for us and to focus our attention on Jesus’ life, His works, His teachings, His death, resurrection, and ascension to glory. This highlights the great importance of being immersed in the Scriptures and praying that God will “grant us so to hear, read, mark, learn and inwardly digest them” (Book of Common Prayer) that we are truly transformed. One of our main responsibilities in this process is to sit under good preaching and teaching and also read, study, memorize, and meditate on Scripture—the Gospels, the Epistles, and the rest of the Bible. As we behold the glory of the Lord Jesus over time, pondering and deeply reflecting upon Him and all He has done, our love for Him will grow and with it our desire to please Him and be like Him. These holy desires in turn will propel our daily obedience, which the Spirit will help us render by calling to our minds the teachings and the example of Jesus that apply to the circumstances we face each day—in areas of personal temptation, family relations, friendships, church life, the workplace, community affairs, and ministry opportunities, among others.
By immersing ourselves in the Scriptures, consistently walking in the Spirit, asking Him to reveal the transforming glory of Christ to us, and obediently following as He leads us, we will see the fruit of the Spirit maturing in our lives; we will find ourselves being transformed from one level of glory to another by the Spirit—transformed into the image of Jesus Himself (2 Cor. 3:18). It isn’t easy; it involves challenge and discipline, may lead to hardship or persecution, and takes a lifetime, but the rewards are infinitely greater than anything this world can offer.

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Notes:
1 Scripture quotations are from the English Standard Version.
2 Richard N, Longnecker, Galatians, Word Biblical Commentary, vol.41 (Nashville, TN, Thomas Nelson Publishers, 1990), 247
3 Summarized from Richard Longnecker, ibid, 252-264; F.F. Bruce, New International Greek Commentary, Galatians (Grand Rapids, Wm. B. Eerdmans Publishing Co., 1982), 246-248; William Barclay, Daily Study Bible, Revised (Philadelphia, The Westminster Press, 1976), 46-52
4 John Calvin, Institutes of the Christian Religion, 1.11.8
5 The Explosive power of a New Affection, Thomas Chalmers. Christianity.com.

Tom Tarrants has lived in the Washington, DC area since 1978 and served as President of the C.S. Lewis Institute from 1998 to April 2010. He is currently Vice President for Ministry & Director, Washington Area Fellows Program. Prior to coming to the Institute, he served as co-pastor of Christ Our Shepherd Church and Director of The School for Urban Mission, both based in Washington, DC, Tom holds a Master of Divinity Degree, as well as a Doctor of Ministry Degree in Christian Spirituality. He is an ordained minister in the Evangelical Church Alliance.

Recommended Reading:
Octavius Winslow, The Work of the Holy Spirit: An Experimental and Practical View (Banner of Truth, 2013)

This classic book on the work of the Holy Spirit was written by one of the most prominent evangelical preachers of the nineteenth century, Octavius Winslow. From the author’s preface: “To the subject discussed in the following pages, the author earnestly bespeaks the prayerful consideration of the Christian reader. It cannot occupy a position too prominent in our Christianity, nor can it be a theme presented too frequently for our contemplation. All that we spiritually know of ourselves, all that we know of God, and of Jesus, and his Word, we owe to the teaching of the Holy Spirit; and all the real light, sanctification, strength and comfort we are made to possess on our way to glory, we must ascribe to Him. To be richly anointed with the Spirit is to be led into all truth; and to be filled with the Spirit is to be filled with love to God and man.”

How to Be Led by the Holy Spirit: 7 Steps (with Pictures)

How to Be Led by the Holy Spirit: 7 Steps (with Pictures)

How to Be Led by the Holy Spirit
Author Info|Reader-Approved

Paul said in Acts 23:1 that he always followed his conscience. "Paul looked straight at the Sanhedrin and said, 'My brothers, I have fulfilled my duty to God in all good conscience to this day'."[1]

And in I Timothy 4:2 Paul said that a sign of the last times is that people would not follow their conscience: "paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron,..." (I Timothy 4:2)[2]

EditSteps

1
Recognize that the primary way that God will lead you is through your conscience and the Bible (Romans 8:14-16, John 17:17). Even Jesus followed His conscience (Mark 2:8).

2
For your conscience to be a good guide, you must avoid associating with sinners or it will contaminate your spirit (2 Corinthians 7:1).

3
Ask God for Guidance (Jeremiah 33:3, James 1:5, John 16:13).

4
Be still (Psalms 46:10).

5
You must be able to perceive the No's before you actually get guidance (I Corinthians 14:10, Acts 16:6-7, Acts 27:10). Paul says that there are many voices in the world and they all have their significance. There is the voice of diet, exercise, education, mastering a trade, but what is God telling you to do? When I perceive a "No", I usually do not feel good inside and God is trying to warn me that If I proceed, there will be danger or failure.

6
The next type of leading is when God is silent. This is where I do not have any leading in my conscience. God is saying, "Wait it is not His timing or it is not His will." In I Kings 13, the younger prophet lost his life when he proceeded without a leading from God.

7
The next type of leading is the green light where I feel joy or peace or God's presence. This is God saying, "Yes" and sometimes it comes with a revelation as to what to do (like Acts 16 and Acts 27), you just know supernaturally what to do inside your conscience.

Community Q&A

Question
What can I do for my mind to be focused only on things of God?

wikiHow Contributor
Community Answer
Read the word of God day and night and desire God with all your might. There are going to be times you when feel like giving up, and these feelings of doubt will start to come up, but humble yourselves, and do not stop.
Not Helpful 1 Helpful 19
Question
How do I get away from doubt?

wikiHow Contributor
Community Answer
For Christians, the only thing God in Triumvirate requires of you is to have faith. On a practical level, that starts with the understanding that doubt has no reality except in thoughts alone; and that thoughts are only that, and are not what you are or what value you have. Only you can determine, acknowledge, and let go of thoughts that disturb you. Practice thinking that affirms and supports you. Reading, studying and community with others in faith is your path.
Not Helpful 3 Helpful 22
Question
I can't feel guilt when I sin anymore. How do I heal my conscience?

wikiHow Contributor
Community Answer
Pray about it. The more you strive not to sin, the more you won't want to.
Not Helpful 1 Helpful 12
Question
What can I do if I am always feeling like I am far away from God?

Vanessa600
Community Answer
Pray! When you meet someone for the first time and you are interested in being friends then most likely you would speak to that person on a regular basis so that you could get to learn more about the individual, and if the communication stops, then the relationship weakens. Likewise is our relationship with God. By praying constantly and reading and meditating on his word, we will be able to build a strong relationship with him. So whenever you feel far away from God, just pray!
Not Helpful 0 Helpful 6
Question
How would I know if God is talking to me? I ask him to actually speak to me, but he won't. And is it ok if I learn his word through videos instead of reading the Bible?

Spicy_icy
Community Answer
God speaks to us today through his word, the Bible. This is the major way he uses, and sometimes he uses humans too. It is very important to confirm everything learned, even from videos, in the Bible, because it isn't false or deceptive, neither is it misleading.
Not Helpful 1 Helpful 10
Question
I want to have a strong desire to read the bible, but when I do I don't get an excitement or willingness to continue. Any tips?

wikiHow Contributor
Community Answer
The feeling or desire of the Holy Spirit comes and goes in periods -- not one is better than the other, they're just feelings. The important thing for you is to keep praying, keep trying. Being a Christian on your own is difficult. Find a church, and go often. Christianity is a community -- we need each other. At church we read, listen and talk about the bible together, and it is much easier than trying to do it on your own all the time.
Not Helpful 2 Helpful 13
Question
How can I understand the word of God and get revelations?

wikiHow Contributor
Community Answer
There is nothing in this world that can make you understand. Only God can work through the Holy Spirit and work through you. Pray to God daily, praying that he will reveal Himself to you, and you will surprised at how he may answer. Talk to your pastor or a spiritual counselor you may have. Once you get who God is, you can dive into the Word and find out who He is and just how great his love is for you.
Not Helpful 2 Helpful 12
Question
Do I need to be in the Church of Christ to be saved?

wikiHow Contributor
Community Answer
No, you just need to accept that Jesus Christ is your lord and savior and that he is the one true God. You need to admit that you sin (do bad things), repent, and ask forgiveness.
Not Helpful 4 Helpful 14
Question
Is being led by the spirit and waiting on the Lord part of the same concept?

TreeofHolz
Community Answer
Yes, this is all a part of the same concept, as the Holy Spirit (Spirit of God), Jesus (Lord, Son) and God (Father) are all apart of the Trinity. To "be led" does not always mean to move, sometimes it means to wait until He prompts. Romans 8:14 "For those who are led by the Spirit of God are the children of God." Psalm 114:10 "Teach me to do Your will, For You are my God; Let Your good Spirit lead me on level ground."
Not Helpful 2 Helpful 8

2019/01/17

18.Curtis Stone. What Permaculture got Wrong — Dispelling Five Common Myths

What Permaculture got Wrong — Dispelling Five Common Myths

What Permaculture got Wrong — Dispelling Five Common Myths

Curtis Stone

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Jun 15, 2018

Many people who are new to small-scale organic farming come in with a lot of expectations and assumptions on how things are going to be. The romantic idea of living off the land and farming within a sustainable community has lured them closer to taking action and getting something going, whether it be a small farm, an off-grid homestead or perhaps just an ambitious garden. A lot of these folks have been inspired by the Permaculture movement, read the books of Bill Mollison, watched YouTube videos with Geoff Lawton and dreamed up enough ideas about herb spirals and forest gardens to make your head spin. I was exactly one of those people when I started my farm, I was inspired by Mollison and Lawton immensely and the idea of a self-sustaining farm was my dream and I was going to make it a reality, no matter the cost.

It didn’t all pan out that way, because even in my first year of farming, I got smacked in the face with a hard dose of reality and many of the promises of Permaculture simply didn’t work at all or were so impractical that they were nearly impossible to implement on a commercial scale, even on a small farm like mine (.25 acres). I have identified five slogans that are tirelessly repeated in the permaculture space that I would like to dispel. They are so often repeated without question that I feel they have become cult-like and dogmatic. Many people take these slogans at face value and I see a lot of farmers and homesteaders burning out as a result because they were promised something that didn’t deliver. It’s great to showcase successful models and inspire people to start farming themselves, but I think it’s just as important to properly set up expectations and always explain things from a contextual framework, which is something many permaculture instructors don’t do. Having said that, there are many that do as well, so I’m in no way going after individual permaculture teachers, I’m going after five of the ideas that I see as falsehoods.

I’d like to start with some definitions of terms that are going to be helpful to understand if this article is going to be effective.

Permaculture

Permaculture has become quite a nebulous term in that many people define it in different ways. I refer to the definition as used by Mollison as a combination of two words; Permanent and Agriculture, permanent agriculture = Permaculture. Mollison’s main criticism of conventional annual based agriculture was that it was not sustainable because nothing about it was permanent. Because of mass soil cultivation and petrochemicals used in conventional agriculture, topsoil is continuously mined away and biodiversity loss. A constant state of diminishing returns. His idea was to create a system of permanent agriculture. It is also commonly referred to a design system based on observing patterns in nature.

Context

I use the term context to illustrate that your experience with something might not be the same as someone else’s. For example, you live on a farm in a high and dry arid climate, therefore creating swales to hold moisture might make sense for your context, but it doesn’t for someone living in a wet and low elevation climate. Context is critical to understand before applying any solution to a problem. It’s the lens through which we view the world and solutions are tools in a toolkit.

I would also like to recognize what Permaculture got right.

First, using the idea as a design method based in observation of natural systems is a great way in which to approach working with anything. I’m not sure this idea is exclusive to Permaculture, but it was certainly iterated a lot by the key figures in the movement.

Second, critique of monoculture. It’s clear that monoculture invites a whole host of ecological problems. On a basic principles level, monocultures don’t exist anywhere in nature. Looking at that through the Permaculture lens of observation is very important and I think it can be very helpful.

The five myths I will dispel are as follows:

The Self-Sustaining Farm,
The Lazy Gardener,
Mulch Everything,
Swale Everything,
No Pests!

I’d like to analyze each of these, where they came from, why they are perpetuated and why they are false. I want to make something very clear. I am not here to criticize these ideas for the ideas alone, frankly, I still think all of this stuff is very interesting and lovely. My critiques are all coming from the fact that Mollison, Lawton and many others have criticized conventional agriculture and have offered these as solutions. If they had said, these were only solutions for a home scale garden, we probably wouldn’t be having this discussion. I’m also not saying that Mollison and Lawton are responsible for these falsehoods being perpetuated either. I think they have become cultural memes that have been compounded as the movement has stepped into the mainstream.

1. The Self-Sustaining Farm

Bill Mollison, Geoff Lawton, Robert Hart and Patrick Whitefield developed the idea of The Forest Garden in the early 90’s and there are many books written on the subject and there are many other authors to mention as well.

A forest garden is a fantastic idea in principle. The basic premise is that you can establish a food production system based on the natural ecology of a forest. You take the time to establish the system and once it’s set up, it will produce food consistently and you’ll get to walk around like Adam and Eve and just pick and eat without doing much work.

The problem with this is that agriculture doesn’t work that way. There are many reasons for that, but the primary reason is that agriculture does not exist in nature. It’s a man made system. As much as we’d like it to reflect aspects of nature, it can only to a small degree, because in order for a food system to be dependable, it needs to produce predictable yields on a consistent basis otherwise it can’t scale. In order to deliver those results, trees need to be pruned, annuals reseeded and crops harvested. In a forest garden, where most of the crops are perennial and scattered around much like they would be in a forest, it’s very difficult to streamline production systems in regards to harvesting and planting.

So much time would be spent aimlessly walking around to find things. Now, if we’re talking about establishing a forest garden for your property and it’s more about the lifestyle, that is something entirely different and that’s perfectly fine as far as I’m concerned. Most people I talk to understand this when we clearly define the context of the forest garden, but there is so much idealism about it, that many people think that this idea can be applied to a larger scale agricultural system. I do believe that it is a possibility but I have yet to see this really play out as a profitable and scalable model. There are people out there like Mark Shepard trying to make the model work, but from what I can see, there’s not lot of production coming off those farms. In fact, the parts I see as being the most productive are the annual vegetable row crops they have interplanted amongst the trees, which makes sense.

The reason this myth can hurt people is that it puts the idea in their head that a farm is going to take care of itself and that is the furthest thing from the truth. Farming is hard and consistent work. Telling anyone otherwise is over-promising because the reality is going to kick them in the ass when the work to harvest, plant and maintain has to get done. The other part is this idea that growing perennial crops is easier than growing annuals. This has been reiterated by the likes of Mark Shepard and Toby Hemenway (RIP), two people who I have great respect for, but I would say to that, compared to what and when? Sure, annual vegetables are more work in that they produce far more food and more consistently, so that is somewhat self-evident. At the same time, see what happens if you don’t prune an orchard or a vineyard for a year. It’s an immense amount of work to get it back to where it was and you’ll most likely suffer a lot of production for a season.

Annual based agriculture has also been more work at different times in history. Agriculture is now more productive on less land and with less people working than ever in recorded history. So, it’s one thing to criticize the status quo, but it’s also very important to understand the context within the greater picture of time and the details. Nothing that is worthwhile comes easy. I have found this to be universally true, especially in agriculture. This is not to say that farming should not be made easier and it’s why farmers should be continuously focused on working smart than working hard.

The forest garden of Robert Hart

2. The Lazy Gardener

The Lazy Gardener idea was perpetuated by Mollison in his early work and it sort of ties into the forest garden, in that you can plant some things and forget about them. The one video I love and still find kind of funny, because Mollison was a charismatic and entertaining person, is the video of him planting some potatoes with newspaper mulch. I’m not saying that you can’t grow things by using these ideas, I’m saying that you shouldn’t expect them to scale. The idea of the Lazy Gardener has become a cultural meme and all you have to do is look at all the videos on YouTube with that in the title. I’m not saying don’t be a lazy gardener, but if you’re going to be lazy, adjust your expectations. Again, nothing worthwhile comes easy. It all requires work. Whenever I visit a farm or homestead of someone who has been inspired by the lazy gardening method, I see a lot of weeds and not a lot of production. Again, context is key. If your context is to be a lazy gardener and you don’t want to put in a lot of work, fine, but don’t expect to make a significant contribution to the food system or let alone, make a good living from it.

3. Mulch Everything

There are many different forms of mulch, but the most commonly known in permaculture is straw mulch. Maybe it’s a context thing, but in my experience, straw mulch is the most impractical mulch to use on a garden or a farm.

First of all, it’s not that cheap, second, it often has seeds in it and will grow back, and third, it requires a lot of manual labour to spread. You can’t spread it with a machine. Mulch in principle is a great idea. It suppresses weeds, contains soil moisture, prevents soil erosion and can keep soil cool in hot weather. In practice, spreading mulch is a ton of work and it’s not that practical for many crop types. There are some places where it can make a lot of sense, particularly long-term annuals like squashes and nightshades. It can also be great on perennial crops. However, for most annuals, especially ones where you’ll have multiple successions in a season, it makes little to no sense at all. If you are going to do multiple rotations in a bed, where one crop is planted, then later harvested, then the bed is re-amended with compost, manure or fertilizer, then planted again, mulch is just a nuisance because you have to remove it before you prepare to plant again. Most direct seed and transplanting implements will not penetrate the mulch. That means it must be done by hand. However, there might be technology coming that will do this effectively, but I haven’t seen it yet and when it comes out, I’ll be happy to update my statement. Another problem that is often overlooked with mulch is that it keeps the soil cool. That might be great in the summer, but it sucks at the beginning of the season when you want to warm the soil to expedite your crops. Too much mulch can also create a habitat for pests like mice and voles because it just gives them more places to hide and nest. I’ve seen so many farmers figure this out the hard way, where they had spent years mulching their farms just to peel it all off years later. There are far more practical ways to incorporate mulch onto a farm. The first and foremost should be to look at the crop as the mulch itself. By using bio-intensive style planting densities, once a crop is 50–75% mature, it grows a canopy of foliage that will cover the soil and function as a weed suppressant, soil canopy to prevent erosion and baking in the sun. There are also synthetic mulches that are far more practical to use such as biodegradable plastic mulch. My favourite is landscape fabric, which can be reused for many years. The biggest problem I see with the Mulch Everything myth is that many farmers spend a lot of time and money mulching everything, just to get rid of it later. That’s a lot of wasted resources for a lot of people.

Here are two examples on how small commercial farmers like myself are using mulch.

Flail Mower to mulch beds

Landscape Fabric beds

4. Swale Everything

https://www.google.com.au/search?q=Swale&source=lnms&tbm=isch&sa=X&ved=0ahUKEwjbl5yV8PTfAhUX_GEKHe-GCaIQ_AUIDigB&biw=873&bih=1181

A swale is a mound of earth that is made on contour with the natural grade of the land. The idea is to create a depression on the hillside that will hold moisture and create what is known as a plume deep underneath the soil where water will build up.

It’s also another great idea in principle, but in practice requires a lot of work. It’s another one of these ideas that seem so cool. I remember the first time I watched Geoff Lawton film Harvesting Water The Permaculture Way, I was blown away. I live in a high desert climate and I remember looking around at all the farms in the region, then asking myself why do all the orchards and vineyards here not do this? They must all be stupid! It turns out, there are many reasons why you wouldn’t put swales on a farm.

First of all, they’re a ton of work. To build them with hand tools would be crazy, most use a backhoe, and even then, they’re time-consuming and costly.

Second, they interfere with the grid of your land, so that if you need to have things in rows or straight lines for production purposes, it makes that very difficult and inefficient. Thirdly, not all crops and farms need that amount of water retention. I’ve heard horror stories of permaculture consultants putting swales on land that shouldn’t have had them, now there are problems with too much water retention that has led to landslides. Swales can cause a serious problem down the road if not done right. A method of installing water retention into the landscape that is far more practical is to use a Key-line plow, which rips a deep cut into the land, but without the backhoe and the mess that creates. It can also allow a farm to keep their traditional rows. Even still, context is everything here. Many farms don’t need more water retention. It all depends on the climate you’re in and the specific needs of your farm.

Geoff Lawton discussing swales

5. No Pests with Beneficial Insects and Plants

This is one slogan that I hear every workshop that I teach and I’m not exactly sure where it came from. I might be like a game of Telephone where it’s been said here and there by so many people for so long, that the origin is totally lost.

The idea here is that by planting certain flowers and creating habitat for bugs, bees, and birds, you will have no pest problems on a farm. It’s also one where I’ve seen people waste a lot of time pursuing with little to no results. This is not to say it can’t work, maybe there’s some way to do it, but like all of these, it’s really hard to scale.

On any commercial farm, there are going to be pests. If you think you can avoid pests on your farm by planting some beneficial flowers around, think again, you maybe in for a rude awakening. In my experience, the best way to approach pests organically is to proactively manage them before they become a problem. Covering crops with insect netting and or timed cropping strategies that avoid the gestation cycles of certain pests for the corresponding crop is a far more practical solution that will deliver measurable results. Proper crop rotations and crop diversity are also very important. In an enclosed environment like a greenhouse nursery, beneficial insects can certainly be effective, but these are almost always imported and prescribed just like pharmaceutical drugs. Perhaps the most impressive farm I’ve seen that has used a somewhat permaculture approach to beneficial bugs, birds and plants is at La Ferme des Quatre-Temps in Hemmingford, Quebec. But even then, I can’t say for sure if it’s working because they still use insect netting as their predominate pest protection strategy.

Hedgerows as a form of integrated pest management at La Ferme des Quatre-Temps

Context is everything when looking at sustainable solutions for agriculture. You’ve got to understand where, when, and how something is going to fit within your own framework or in this case, the broader one. It’s quite possible that one solution you see someone else using is not going to fit within your context. We can’t expect that every solution to work in every place and I think that’s the root of the problem here. It’s one thing to criticize conventional and industrial agriculture, but if you’re going to offer solutions, they should fit within the context of those systems. It’s sort of ironic that many people within the Permaculture scene gravitate towards a singular cause or effect when critiquing agriculture or the world at large, because that in itself is a monoculture of thinking. People often view one problem as the root cause to everything and then they view one solution as the solution for everything. This is where I believe that some of the foundational principles within Permaculture need to be revisited. If we’re going to respect and look for diversity in our approach, we should also apply that same logic across the board.

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Curtis Stone

Farmer, author, entrepreneur. theurbanfarmer.co @FarmerCStone