Indigenous Tribes & ‘Green’ Energy Exploitation in California Desert

December 13th, 2015

This paper was presented in a Geography class studying the DRECP plan for Southern California. Since this was written the plan has been announced. There is a comment period in December 2015 before the Plan is finalized for Federal Lands in the California Desert. It allows for fast track development of Green energy in designated areas.

The Tribal Perspective on the Draft DRECP and EIR/EIS
By Gary Crethers, Nicole Beatty, Cheyenne Armstead, Cassandra Casapulla, and Derek Sanders
December 10, 2015.

Abstract: The draft Desert Renewable Energy Conservation Plan (DRECP), proposes to give renewable energy companies a fast track to cutting red tape by creating Development Focus Areas (DFA’s), where environmental impacts will be the least harmful. The affected regional tribes have concerns that Cultural impacts have taken a back seat and that the tribes were invited late to the process of critiquing the proposals. The Tribes have concerns over a lack of access to data from the Bureau of Land Management (BLM), responsible for the plan, and have been pitted against one another in attempts to mitigate impacts on traditional lands due to the nature of the process of designation of one area of greater value over another. This paper addresses the concerns of the Tribes focusing on the Colorado River Indian Tribes (CRIT), and the San Manual Band of Mission Indians (SMBMI).
Key Words: Desert Renewable Energy Conservation Plan, Native American Tribes, Renewable Energy, Colorado River Indian Tribes, San Manuel Band of Mission Indians, Bureau of Land Management.

Introduction: In 2010 the BLM agreed to permit a 709 Megawatt solar farm to be built in the Imperial Valley desert, it would have taken up 6000 acres of public land. Problem was, the tribes were not consulted and The Quechan Tribe of the Fort Yuma Indian Reservation opposed on those grounds, citing section 106 of the National Historic Preservation Act (NHPA), the National Environmental Policy Act (NEPA), among others. They claimed some 459 cultural resources were affected and they sued. Quechan Tribe v. U.S. Dep’t of Interior, (755 F. Supp. 2d 1104, 1108-11 (S.D. Cal. 2010)). (Dreveskracht 2013, 433). The project, which would have been the largest in the nation, suffered a severe setback and lost most of its backing. The tribal complaint was one of procedure. The tribe had not been invited to the table and stood by their legal rights, making the point that they were not opposed to alternative energy, but to the lack of consultation, a costly error on the part of the BLM (Dreveskracht 2012). The Colorado River Indian Tribes have sued over the Blythe Solar Power Project known as the Genesis Project for a “mass disturbance” of cultural artifacts, in this case the BLM claims to have consulted the tribes but evidently the consultation was inadequate, costing additional millions to the project. In this case there was mitigation which Daniel McCarthy claims to have been adequate CRIT may beg to differ (Copley 2014; McCarthy pers. comm. 2015; Dreveskracht 2012; Patch 2015). Clearly litigation causes the development of alternative energy resources setbacks, for energy development to proceed in the future, the tribes must be consulted and sensitivity to cultural factors must be maintained through the entire process. On the other hand in the suit against the Ocotillo Wind Energy Facility Project, Quechan Tribe of the Fort Yuma Indian Reservation v. United States Department of the Interior, (43 ELR 20047 No. 12cv1167-GPC, (S.D. Cal., 02/27/2013) (Curiel, J.)), the tribe lost.
The validity of tribal claims to the spiritual inheritance associated with sacred spaces has been acknowledged by the government and is part of law in “the American Indian Religious Freedom Act (AIRFA 1979), the Native American Graves Protection and Repatriation Act (NAGPRA 1990), Section 106 of the National Historic Preservation Act (NHPA 2004), and California Senate Bill 18 (SB 18 2004)” yet sacred sites are still not respected fully by government authorities and private industry (Greenberg and Greenberg 2013, 30). The ethical care of the environment is imbedded in Native American beliefs and with traditional notions of the sacredness of nature lending itself to ecologically oriented belief systems, which due to the lack of “pro-environmental” views of faiths such as that of the Puritan founders of New England, make it hard sometimes for non-natives to understand the significance of sacred sites and artifacts (35). This miss communication has led to legislation meant to alleviate some of that misunderstanding with indigenous consultations mandated by the NHPA Section 106 whenever Federal lands use changes on tribal lands or significant cultural resources are affects. Further SB 18 mandates tribal consultation at the beginning of these procedures (32, 35). The violation of these Federal and State mandates partially are due the fact that consultation is not the same as legislated rights prior interest, leading to being ignored, or lengthy legal wrangling and lawsuits (Dreveskracht 2012, Greenberg and Greenberg 2013, Patch 2015). This seems counter intuitive when Native belief systems have a profound propensity to favor environmentally sensitive perspectives with their “sense of autochthony – the spiritual experience of belonging to a place” (Greenberg and Greenberg 2013, 33).
The Native peoples who live in the Southeastern California Desert have a vested interest in how the development of alternative energy impacts their tribal lands and their traditional cultural environment. The California Environmental Quality Act (CEQA) requires that the impact on any historically significant resources be submitted for an Environmental Impact Report (EIR), and the Native American Heritage Commission (NAHC) determined from their NAHC Sacred Site data base that the tribes would be affected and as the State body responsible for oversight of Native Interests in that regard, submitted to the DRECP in 2011, a list of Native tribal contacts and a copy of a recommended guidelines for consulting tribes that had been submitted to the California Department of Fish and Game Renewable Energy Action Team in 2009 (Singleton 2011). The process of contacting the tribes on the state level had thus become part of the bureaucratic process in meeting the State of California goals for renewable energy initiated under Governor Schwarzenegger wherein some 33 percent of the state energy had to come from renewable sources by 2020 (Singleton, 2011). Tribes cultural concerns had not been in the original planning for the DRECP, and many tribes perceived their interests as being “a late ‘add on’ to the core biological goals and have been given short shrift in the Plan” (Coyle 2015, 1). This view was reiterated by Daniel McCarthy in a personal interview (McCarthy pers. comm. 2015).
Even though the planners of the DRECP had been notified of a legal and procedural basis for tribal input, the tribes themselves have indicated a lack of ability to participate or contribute to the outcomes, with the “deferral of in depth cultural resource studies until after project developer has submitted an application to develop a specific project inevitably results in the destruction or removal of such cultural resources and landscapes” (Patch 2015, 6). Thus the tribes have deep reservations about the efficacy of the DRECP process and advocate that the cultural resources be put on the same level as the biological resources for the tribes to consider that their interests are being taken seriously (4). It is our interest in this paper to develop and advocate for the interests of the native peoples affected by the DRECP.
Methodology: Interviewing at least one interested party, and reading the submitted testimony of several of the tribes to the California Energy Commission comments, as well as some of the relevant literature on the subject, including the portions of the DRECP draft report related to the Native American Issues, provided the majority of the material from which the research was developed and conclusions arrived.
Results: The propensity for the BLM to not consult the tribes, ignoring statutes such as Section 106 of the NHPA, the provisions for consultation in NEPA, the Federal Land Policy Management Act (FLPMA), American Indian Religious Freedom Act (AIRFA), Archeological Resource Protection Act (ARPA), and Native American Graves Protection and Repatriation Act (NAGPRA), Religious Freedom Restoration Act (RFRA), Omnibus Public Lands Management Act of 2009, Executive Order 12898 Federal Actions to Address Environmental Justice in Minority Populations and Low-Income Populations (1994), and the Council on Environmental Quality’s Environmental Justice Guidance Under the National Environmental Policy Act (CEQ), the National Policy Issuance 94-10 USFWS Native American Policy (1994), Executive Order 13007 Indian Sacred Sites (1996), Executive Order 13175 Consultation and Coordination With Indian Tribal Governments (2000) and Secretarial Order 3206 American Indian Tribal Rights and the Endangered Species Act (1997) to mention only a partial list of Federal regulations and laws regarding relations with Native people, should provide an exhaustive basis for covering the interests and concerns of the tribes (Draft DRECP III.9 2014, 2-9). In fact the legislation only claims the Native American rights to be consulted, not to completely block Government action which is a critical issue that the CRIT brought up in their critique of the DRECP as having sham effectiveness (Dreveskracht 2013, 435; Patch 2015, 4). The approach of the tribes has been less than welcoming although repeatedly they all claim to support the need to develop renewable energy and have expressed interest in participation in the process especially if granted control of the development of their own resources, something that is currently severely restricted by federal law (Dreveskracht 2012; McCarthy pers. comm. 2015; Paresa 2015; Patch 2015).
The BLM has accumulated enough data to understand that renewable solar and wind energy can be “especially harmful to biodiversity, scenic landscapes, water supplies, natural quiet and cultural resources” (Nagle 2013, 62). The evidence shown in the case of the Native Americans regarding cultural resources, natural quiet, and the scenic landscape in particular have been shown to be causes for concern acknowledged in the Draft DRECP with a listing of potential impacts that would require site specific environmental impact statements (EIS). Tribal concerns being listed in terms of cultural resources impacts, specifically physical destruction of cultural resources, isolation of cultural resources from access or alteration significant to be considered under the standards of NRHP, CRHR, or CEQA by tribal members, introduction of sights, smells, or other atmospheric elements that are not characteristic to a site. Excessive impacts to sites linked to tribal identity and “disproportionate impact to places that play an essential role in the perpetuation of the generations” (Draft DRECP IV.9, 6).
It is critical to note that there are some 50 tribes listed in the DRECP as having an interest as defined by the various laws, statutes, and executive orders. Each of these tribes has specific concerns, cultural resources, and histories that may go back for some 10,000 years (Draft DRECP 2014 III.9, 14-16; McCarthy 2015). CRIT is concerned about the I-10 Corridor being developed which contains many sacred sites. None of the plans in the Draft DRECP addressed their concerns and past experience had led them to believe that litigation was the path to take. Tribes historically have been ignored. Beginning in 1970’s legislation was passed to empower the tribal governments to be treated as sovereign powers. Over the past half century legislation has been passed, in which the standard of living has increased but at painfully slow rates. There has been little headway in terms of the development of alternative energy within the Reservations due in part to a lack of capital and expertise but also due to the lack of Federal legislation to empower the tribes to make their own decisions. Tribes are still, treated paternalistically and thus their sense of autonomy been constrained by a tradition of treating the Tribes as wards of the state (McCarthy pers. comm. 2015; Dreveskracht 2012; Patch 2015).
Historically the tribes have lost continuity due to the disruption caused by colonization, and genocide on the part of the colonizing powers, Spain, Mexica and finally the United States. Indians early on were treated to Christian civilization where “Spaniards… acting like ravening beasts, killing, terrorizing, afflicting, torturing, and destroying the native peoples … to such a degree that this Island of Hispaniola, once so populous (I estimated to be more than three millions), has now a population of barely two hundred” (Las Casas 2004, 36). Later the Americans hunted Indians like wolves, as one hunter said “the best buckskin I ever seed was tanned with Injun brains” (Smith 2011, 84). The disappearance of history, and languages, have left the Native Peoples unable to locate ancient remains, leaving them dependent upon surviving traditions and archeology. As McCarthy stated the BLM expects the Tribes to have complete data bases, while the BLM was not forthcoming in providing access to data (McCarthy pers. comm. 2015). The “cumbersome structure and extensive cross referencing thereby undermining the Executive Summary’s claim of a ‘transparent’ approach” indicated to tribes that the BLM may not have been taking tribal concerns seriously, with the entire process called in to question (Coyle 2015, 1). The lack of access to adequately trained cultural survey persons, professional geologists, anthropologists, archeologists, geographers among others to both adequately respond to the demands of the Draft DRECP or to implement their own Renewable Energy Programs through the Tribal Energy Resource Agreement (TERA), which is supposed to bypass many of the onerous regulatory stipulations of the Department of the Interior and Bureau of Indian Affairs (BIA), with the tribes setting up their own equivalents to the EPA, something of a hurdle that no tribe had been able to successfully negotiate (McCarthy pers. comm. 2015; Draft DRCECP III and IV 2014; Dreveskracht 2012, 444-446).
The lack of a truly comprehensive listing of cultural resources has compounded problems associated with the Draft DRECP. The CRIT noted that the DRECP has based its analysis on the “online list of California Historical Resources” which admittedly “includes only as a small portion of the resources that may actually be present” (Patch 2015, 5). Tribes have repeatedly requested that there be an extensive cultural resources inventory taken before leases are granted instead of the due diligence after. The tribes want comprehensive surveys done (Patch 2015, Coyle 2015). Once a lease is in motion it becomes very hard to stop a multi-million dollar project and tribal concerns become downgraded or even presenting the tribes with a false conception that there will be “significant and unavoidable impacts on all sites for energy development” (Patch 2015, 4). Independent scientific reviews of earlier phases of the project cited poorly handled data and a lack of adequately rigorous science in the Draft DRECP process. ”The panel unanimously concluded that DRECP is unlikely to produce a scientifically defensible plan without making immediate and significant course corrections, including strengthening leadership of the scientific program, increasing transparency in decision-making and documentation, improving scientific and technical foundations and analyses, and improving integration and synthesis of all analytical processes and products” (The DRECP Independent Science Panel 2012, 2). Interestingly there was not one mention of cultural resources in the report, reinforcing the position of the tribes regarding the focus of the DRECP.
Tribes with different approaches and specific needs are vulnerable to manipulation from the process by which the DRECP process has given the benefit to tribes and groups that are well funded as opposed to those that have limited resources. Complaints that the BLM was not forthcoming with cultural resource data, plus the lack of adequately trained cultural resource workers and professionals in the related fields of renewable energy development and the ecologically focused sciences has led to a situation in .which the tribes with greater scientific, legal, and financial resources are pitted against those without. The lack of comprehensive regional cultural resource surveys with the BLM depending largely on a 1980 data base, has led to a situation in which those in areas where the cultural resources have been not examined thoroughly face greater pressure as the DFA’s have been located on BLM land where the perception is that less damage will occur. The lack of specific data being available or released in a meaningful manner is problematic and undermines the fairness of the process (McCarthy pers. comm. 2015; Dreveskracht 2012; Patch 2015; Draft DRECP 2014).
The Draft DRECP plan expects that specific sites within the DFA’s will undergo the EIR/EIS process once potential developers have been granted the right to access a particular site. As has been noted once the lease has been granted the likelihood of the tribes to be able to stop the project or move it becomes greatly reduced and the expectation built into the process that damage will occur makes the mitigation process more of a remedy that often is acceptable to tribes with many tribes refusing to accept what are seen as bribes (McCarthy pers. comm. 2015; Patch 2015). The inability of the plan to perceive that some cultural resources may have very great value even if they are few in number as opposed to perhaps an area with many resources of which there may be few of any value, has caused a weighting to sheer numbers which is also problematic (Copley 2015; Draft DRECP 2014; Patch 2015).
Conclusions: The Tribal position is clearly one in which there is reason to suspect the methodology of the DRECP as noted in the comments by the tribes (Copley 2015; Paresa 2015; Patch 2015). The science has been criticized by the scientific review panel established by the DRECP, as well by the advocates for the tribal positions. There is an imperative to get the process of development of renewable resources done right as the process is in its early stages to avoid unnecessary litigation. The tribes are willing to participate in the process but their concerns must be taken seriously and respected for all parties to benefit.
Recommendations: 1.) A thorough and scientific evaluation of the cultural resources in all the areas being considered for DFA designation before the process of allocating leases has begun.
2.) Training of cultural resource workers and assignment of adequate resources to the tribes to adequately determine their best interests in the development process, including access to BLM data, training and resources for tribal representatives to process and interpret the data.
3.) A focus on preventing the necessity for mitigation by adequately determining site acceptability based on protocols that are agreed upon by the tribes affected.
4.) A fair and holistic process that incorporates environmental justice to remove the tendency to pit tribes against one another in the attempt to protect valued cultural resources.
5.) Development of the ability for the tribes to become stakeholders in the process by streamlining of TEFA to allow tribes access to participation in renewable energy development.
6.) Respecting the legislation and statutes already in place and treating the cultural resources on the same level as the biologically impacted ones originally considered by the Draft DRECP.

References Cited.
2014. Draft DRECP and EIS/EIR. Native American Interests III.9. Draft DRECP and EIS/EIR. Accessed November 3, 2015.
2014. Draft DRECP and EIS/EIR. Native American Interests IV.9. Draft DREP and EIS/EIR. Accessed November 3, 2015.
Copley, Michael. 2014. Tribe Suing Federal Government to Block Construction of Blythe Solar Project. SNL Energy Power Daily.
Coyle, Courtney. 2015. Re: DRECP NEPA/CEQA, Tribal Comments on Draft EIS/EIR. Carmen Lucas, Kwaaymii Laguna. Courtney Coyle Attorney for Carmen Lucas. Energy Docket Optical System, Docketed 09-Renew EO-1 TN 75066 February 23, 2015. Accessed November 21, 2015. nts-2015-02-23.pdf
Dreveskracht, Ryan D. 2012. Alternative Energy in American Indian Country: Catering to Both Sides of the Coin. Energy Law Journal. 33, no. 2: 431.
Greenberg, Joy, and Gregory Greenberg. 2013. Native American Narratives as Ecoethical Discourse in Land-Use Consultations. Wicazo Sa Review. 28, no. 2: 30-59.
Las Casas, Bartolome de. 2004. The Devastation of the Indies: A Brief Account (1542). Voices of a people’s history of The United States. Ed. Howard Zinn and Anthony Arnove. New York: Seven Stories Press. 35-42.
McCarthy, Daniel. 2015. Personal Communications. Director of Cultural Affairs San Manuel Band of Mission Indians. Interviewed November 18, 2015.
Nagle, John Copeland.2013.Green Harms of Green Projects. 27 Notre Dame Journal of Law, Ethics & Public Policy 59. Notre Dame Legal Studies Paper No. 1332. Accessed November 21, 2015. Available at SSRN:
Paresa, Jerry, J. 2015. Re: San Manuel Band of Mission Indians Comments on Desert Renewable Energy Conservation Plan “DRECP”. San Manuel Band of Mission Indians. Email: to David Harlow March 10, 2015. Accessed November 21, 2015. ments_2015-03-10_late.pdf
Patch, Dennis. 2015. Re: Comments of the Colorado River Indian Tribes on Draft DRECP NEPA/CEQA Documents. Colorado River Indian Tribes. Colorado River Indian Reservation. California Energy Commission. Docketed 09-Renew EO-1 TN 75205 Feb. 23, 2015. Accessed November 21, 2015. 015-02-23.pdf
Singleton, David. 2011. California Energy Commission, Dockets Office, MS-4. Dear Mr. Chew. Native American Heritage Commission. Docket 09 Renew EO-1 August 8, 2011. Received October 5, 2011. California Energy Commission. Accessed November 21, 2015. mments.pdf
Smith, David Livingstone. 2011. Less than Human Why We Demean, Enslave, and Exterminate Others. New York: St. Martin’s Press.
The DRECP Independent Science Panel. 2012. Final Report Independent Science Review for the California Desert Renewable Energy Conservation Plan. Renewable Energy Action Team. California Department of Fish & Game, U.S. Fish & Wildlife Service, U.S. Bureau of Land Management and the California Energy Commission. nt_Science_Review_for_the_California_Desert_Renewable_Energy_Conservation_Plan _%28DRECP%29/links/550b1ce60cf265693cef6859.pdf

Related Materials.
2010. California Energy Commission Selects Bureau Veritas as Delegate Chief Building Official for NextEra Energy Resources’ Genesis Solar Energy Project. Energy Weekly News. 422.
Morris, Amy Wilson, and Jessica Owley. 2014. Mitigating the Impacts of the Renewable Energy Gold Rush. Minnesota Journal of Law, Science & Technology. 15, no. 1: 293
Quechan Tribe of the Fort Yuma Indian Reservation v. United States Department of the Interior Citation: 43 ELR 20047 No. 12cv1167-GPC, (S.D. Cal., 02/27/2013) (Curiel, J.) Environmental Law Reporter. Accessed November 22, 2015. states-department-interior#content

Personal Update

November 1st, 2015


Frances Crethers circa 1974 (1925-2015) My mom was a trick rider in the Rodeo and was able to ride her horse until early this year 2015. She always loved animals and her horses.

I haven’t written much on the blog this year and most of what I have written have been papers for school. This year has been one of deaths in the family. My mom passed in August and my youngest son’s mom passed in October. I had to organize the funeral and the disposal of the ashes for my mom. She was living in Florida and wanted her ashes taken to the family plot of her parents in Connecticut which I duly did.
My ex who was only 51 passed in France and I had to fly over there on a long weekend to attend the funeral and spend time with my 20 year old son. We spent a day looking at cave art after the funeral and under the circumstances had a good but brief visit. I made him promise to come to America next summer.
My step daughter has been living with me on and off since last winter and her four year old daughter is a lot to handle.
School and work have been exhausting and I have been sick more than I like this year. My girlfriend and her kids have been great and supportive and I feel a little guilty at not being able to spend as much time with them as I would like. Overcompensating with trips to Disneyland and Legoland, places I would not normally recommend, but it is part of my ongoing attempt to normalize my relationship with America and not be such a commie, anarchist critic.
Interestingly enough much of my old anarchist and Marxist critique has become part of the curriculum of many of the classes I attend and it is somewhat fulfilling to find myself vindicated on an intellectual level, even if I don’t gain any monetary or status compensation for the years of critique and struggle. I have been just one more foot soldier in the war against capitalist aggrandizement.
Watching the antics of Donald Trump, the representative of Corporate Capitalism at its most extreme make a public fool of himself, is an indication of capitalism’s imminent demise. The fact that a socialist can run for president and be as successful as Bernie Sanders is the first sign of progress bubbling up from beneath the surface since the imposition of Reaganomics. Obama’s last minute attempts to bring the US into some kind of structural integration with the perils of climate change may be too little too late but it is something none the less. How much further along we would be if Carter had won reelection in 1980
Let us hope President Bush or Clinton don’t set us back too far in the next presidency.
That is about all I have to say for now.

World Water Crisis: Focus On India.

September 30th, 2015

Major Problems of the Twenty-First Century: Access to Clean Water

“Water, water, everywhere,
Nor any drop to drink.” – Samuel Taylor Coleridge

The image of women lined up to get access to relatively clean drinking water from delivery trucks, in the slums outside of Delhi, is a stark reminder of the realities faced by some millions of persons across the planet who do not have ready access to either clean drinking water or adequate sanitation. Michael Spencer writing about water issues in “The Last Drop” describes the growing problem accessing clean water around the world. The author focuses on India, making comparisons with water policies in the United States, surveying water issues and suggested solutions for the emerging potable water crisis. (Specter 2006).

The Word Heath Organization (WHO) states that some 2.5 billion people laced improved sanitation, 1 billion practice open defecation, 748 million lack access to improved drinking water and that 1.8 billion people use water that suffers from fecal contamination These figures, although better than the ones cited in the 2006 article by Specter who claimed approximately half of the world population have inadequate sanitation or water, demonstrate that there is still a huge problem. The WHO figures indicate a drop in cases of childhood death from diarrhea from 1.5 million in 1990 to 600 thousand in 2012, and with some 2.3 billion people gaining access to improved water supplies in the same period (WHO, UN Water 2014).
The article notes that there are solutions involving expensive engineering such as dam building and desalination plants, which demand a lot of infrastructure but are popular among politicians and policy makers, quoting Jawaharlal Nehru then Prime Minster of India said, speaking of a new dam project “Bhakra-Nangal Project is something tremendous, something stupendous, something which shakes you up when you see it. Bhakra, the new temple of resurgent India, is the symbol of India’s progress” (Spector 2006, np). They are expensive and often benefit or even induce the development of large agribusiness operations at the expense of small farmers as the example of the battle over the Narmada Dam project in Gujarat in which the activist author Arundhati Roy participated (Specter 2006, np). Another path is that of conservation, repair of infrastructure, charging agricultural interests at a rate that would encourage a switch to cost effective methods and the use of low tech solutions such as collecting rainwater. The example of Chennai is used to demonstrate a city without access to adequate water supplies dependent upon rainfall. Rather than go for an expensive water desalination system a local expert, one S. Janakarajan points would rebuild the traditional, pre-British occupation system of catching rainwater, change government policy to encourage local farmers to switch from water intensive rice, which is partially a legacy of the Green Revolution of the 1960’s and 1970’s, to other crops, and clean up and rebuild the areas ponds, lakes, and reservoirs, which he claims would end the recurrent water crisis in the region at a minimum of expense (Specter, 2006, np). Cotton is another area where India has been a traditional producer, with some 5000 years of a tradition of cotton growing by sustainable means, but is now facing a crisis as unregulated use of pipe well water has been draining the underground aquifers faster than the replenishment rate chasing the needs of the water hungry crop only exacerbated by the introduction of GMO modified high yield varieties (Gutierrez, et al, 2015). Los Angeles could benefit from a rainwater recovery program, something that should have begun with the California Proposition 1, Water Bond which was intended to relieve drought conditions in the state (California Proposition 1 2014).
The article points out that the water crisis is upon us and that mechanisms have to be devised to not only conserve but the develop water resources a manner that is equitable. The proposals to reduce water subsidies to farmers at the expense of retail consumers has become a major issue as more and more of the world’s population moves into the urban environment. Strain on water systems, already severe indicate the need for a major focus in the world on water sources. There are some problems, including not focusing on what is being done through the United Nations to alleviate the problem world-wide, and emphasis on what seems to be a Bush era focus on market based solutions in an otherwise important article bringing attention to an important issue.
While I don’t like the idea of privatizing water, as companies like Nestle buy up access to water resources with the intent of treating a vital common resource as a commodity, it is critical that civil society mobilize around the issue to insure that clean, water is available for all. Charging a usage fee via metered non-profit rates that allow for infrastructure repair and extension to meet future needs makes sense, forcing the poor to pay for privatized water while, sectors like agribusiness get government subsidies is inherently unfair and contributes to waste. Technologies to monitor water usage, as they come on line, especially if they can be delivered at low cost can be helpful in helping consumers make smart choices, but major changes in lifestyle will be much harder. India at least is ahead of the game in one respect, with a large vegetarian majority at least one aspect of the virtual cost of water use is less than it is in a country like the USA where water intensive beef has become a model of prosperity around the world that it is unlikely to be sustainable on a massively larger scale if water needs are to be met. Changing lifestyle, policy and approaches will be needed to meet the impending crisis in potable water. Working with the UN through the WHO and organizations like UNICIEF are paths that can immediately effect change around the world, but there needs to be changes in consumer usage and agricultural practice especially for more efficient water use and planning. A concerted international approach, with a focus on practical solutions on the ground, that do not strictly focus on hard tech dam and desalination approach advocated in the pages of trade publications such as International Water Power and Dam Construction, although certainly as Specter notes, places like India need to build infrastructure for water if they are to be able to move forward on a sustainable development trajectory. The question becomes, what is sustainable?
Works Cited
California Proposition 1, Water Bond (2014). Ballotpedia the Encyclopedia of American Politics. Accessed 30 September, 2015.,_Water_Bond_(2014).
Coleridge, Samuel Taylor. The Rime of the Ancient Mariner. American Academy of Poets. Accessed 29 September 2015. ancient-mariner
Gutierrez, Andrew, Luigi Ponti, Hans Herren, Johann Baumgärtner, and Peter Kenmore. 2015. Deconstructing Indian Cotton: Weather, Yields, and Suicides. Environmental Sciences Europe. 27, no. 1: 1-17. Doi: 10.1186/s12302-015-0043-8. Accessed 30 September 2015.
International Water Power and Dam Construction. 2015. Global Trade Media. Accessed 30 September, 2015.
Spector, Michael. 2006. The Last Drop. The New Yorker. 23 October. Accessed 19 September 2015.
WHO World Health Organization, UN-Water. 2014. Investing in water and sanitation: increasing access, reducing inequalities. UN-water global analysis and assessment of sanitation and drinking-water (GLASS) Report 2014 - report. Eds. World Health Organization. WHO 2015. Accessed 29 September 2015.

Myth, Sex, Forgetting: The Promethean Experiment at Love Canal

July 24th, 2015

Young residents in Love Canal joined the protest. (Center for Health and Environmental Justice)

Myth, Sex, Forgetting, and the Promethean Experiment at Love Canal
By Gary Crethers
The erotic symbolism in the “Love Canal” events cannot be missed, and if one takes a feminist, or psychoanalytical perspective on this, one discovers a fertile ground in which to plant the seeds in the darkness, where hidden from view, life takes form, in a sense every pregnancy is an act of faith, a forgetting of all the pain and suffering that will come as a consequence. In this case the ground was planted with the seeds of destruction and the forgetting of pregnancy, led to the literal birth of monsters. Myth, informs the story, whether the sewing of the dragon’s teeth to raise the sons of Ares, the opening of Pandora’s box, a subsidiary myth to the tale of Prometheus, or the Herculean task of clean up afterwards, these examples help inform us as we attempt to comprehend what man has wrought. The female sex organs, receiving the seeds of life, in this case can be seen metaphorically as being seeded with death by the male dominated social system. While forgetting of painful events such as prior child births, and in former times, the very likely chance of infant mortality, in this case the natural process taken in analogous form to any cycle of creation can be aborted or cruelly deformed. Forgetting is a natural process but when it has been deliberately intercepted by parties with consciously or unconsciously evil intent, it becomes a rape, in this case of the place called love canal, we forget traumas, sometimes to our peril (Ricoeur, 259, 445).

Children and babies were the most at risk for health effects from chemical exposure. (Fierce Green Fire)

The sexual undertones of the controversy run through the chapter. In the first paragraph of the Chapter “Love Canal and the Law of Unintended Consequences,” Professor Andrew Jenks writes “The canal thus became an attempt to create a new and more perfect world, a ‘Model City,’ in the words of its creator (Jenks, 43). Here we see creation, the “mysterious man named William T Love” (43), already fraught with symbolism, the Marlboro man, myth is full of mysterious strangers. “Love told rapt audiences that the region had been passed over” (44), add the imagery of a pied piper, a demagogue with promises of harnessing the powers of nature, to create the “most beautiful city in the world’ (44), add Cinderella, being lifted out of obscurity to her rightful position by the potent Prince Charming, and we have Niagara falling into his lap and the state willing to give this promethean spirit the power to create his own “Model City” (44).

In the late 1890’s, William T. Love got the idea for a industrial city built around a 6 mile long canal connecting the Niagara river to lake Ontario.

The excavations were begun; the Earth was plowed for the seeds to be planted for this wonderful child of William T. Love, and the seduced Niagara Falls. But alas the man turned out to be no hero, he failed, abandoning his commitments, leaving an unattended gash 3000 feet rather than the 5 mile trench he had advertised. Blaming the general depression of the times, Niagara went to find new suitors, in this case Hooker Electro-Chemical, another name fraught with symbolism like the dastardly landlord coming to take advantage of the abandoned maiden with a new career, no longer producing “a monument to the progressive spirit,” but “bought the canal and transformed it into a chemical waste dump” (44). The ingredients now existed for a Frankenstein’s monster, as Mary Shelly wrote “I kept my workshop of filthy creation…dissecting room and the slaughterhouse furnished many of my materials; and often did my human nature turn with loathing from my occupation, whilst, urged on by an eagerness which perpetually increased, I brought my work near to a conclusion” (Shelley, 39). Notice the filthy location, the waste material utilized, the human nature that would have him turn away, and the compulsion, such as perhaps the creators of the Atomic bomb felt, urged on by an itch, in this case a war, a competition among male scientists in World War 2, to create this monster that had been conceived of in the decades before the war. Pandora opened the box. The God’s to punish Prometheus and man had created a baleful gift in a beautiful woman who given to Prometheus’s brother Epimetheus whose name means afterthought, had let loose the side effects from the theft of fire and these, given to the forgetful brother, were to have consequences in the Love Canal (Schwab, 33-34).

Athena and Hephaestus working on creation of Pandora (Ancient White Ground Vase Painting)

Better nature, the feminine aspect, noted and ignored, the deed done, as we return to Love Canal. The seed had been planted by the clients of the gatekeeper personalized by Frank Ventry, who when the Army came to unload, “I was requested to loosen up the dirt in the area where the drums were to be dropped,” acting as the abettor of these midnight visits, he further states, “At no time during my tenure of responsibility in the Love Canal area was I required to sign for material placed in the dump nor maintain an inventory…there was no specific criteria to reject material from being dumped” (Ventry qtd. in Jenks, 69). All that was lacking was the passage of a satchel of cash into Ventry’s hands to make the image of a pimp complete. That we would assume was being handled by his superiors, or worse, this was a case of a negligent spouse allowing his ward to be abused by strangers willy-nilly. “Most of the factories in the surrounding area dumped including the Army” (68), Ventry stated. Love Canal was open to all comers, in the stealth of the night they came and dumped their loads and then left (47), without a trace, only the fading memory of the warden Ventry. Forgetting being important in the period of gestation, just as the chemical brew was allowed to form into its vile creation.

Ten years after the incident, New York State Health Department Commissioner David Axelrod stated that Love Canal would long be remembered as a “national symbol of a failure to exercise a sense of concern for future generations.”

People were allowed to move into the area. The Niagara Falls, school board, allowed a school to be built on the site where dirt had been placed over the swill, in 1952, seemingly oblivious to the warnings that Hooker gave the school district when selling the land for a symbolic dollar (44, 48). A suburban development was built in the area named after Love, and the State of New York built a road through the enclosed area, providing a breach in what little containment there was, an example of amnesia as Jenks notes (49). By the 1970’s “residents noticed a nasty black liquid percolating through, the cracks of the school playground” (49), and the disaster had begun. The monster was beginning to rear its head. The seed planted in ignorance, as Oedipus had slept with his mother in an ignorance that ignored prophecy. Schwab describes in his version of Oedipus, who had sinned against nature, “the Furies were to give Oedipus peace and absolution for his sins against nature” and these female spirits of vengeance for the wronged earth were the only ones to show man a way out (Schwab, 241). Trapped in a materialistic linear view, focused on profits and goals, there was no way for the male dominated forces who created the mess in Love Canal to bring their attention to the problem without some power representing the elemental aspects of nature, the furies of the offended environment.

Lois Gibbs, a former resident and community leader, looks at Love Canal during a commemoration of the 25th Anniversary of the toxic waste landfill August 1, 2003 in Niagara Falls, New York. (Harry Scull Jr./Getty)

Women, the betrayed females, not direct participants in the unspoken bargain between the companies, the workers, and the governing officials, which sacrificed the area for the sake of jobs and temporary prosperity (Jenks, 48), were now the leaders of the revolt as they formed the Love Canal Home owners Association, and women such as Lois Gibbs took the forefront demanding assistance from the responsible parties to get them out of the area which reporters and health officials increasingly proved to be dangerous to the health of residents (50). This female led revolt, by the primary care givers of children, the ones who primarily nursed sick children, met at PTA meetings and while picking up the kids from school and playgrounds (this might be anachronistic, back then most kids went to school and playgrounds unsupervised), would have opportunities to compare notes and notice the direct health effects that their spouses, could not, or would not due to participating in the unwritten contract. Amnesia for the men was a coping mechanism, a way to do the job and ignore the consequences. Jenks writes of Lois Gibbs recollection who “was stunned when she witnessed grown men crying for the first time” (51). This a direct result of being forced to face the realities and wake up from the walking dream that all was well and being done for the sake of the family. It was being done for survival by the workers and for profits by the corporations. The blind eye, and forgetting was good for business, Hooker had grown “from $19 million in sales in 1945 to $1.7 billion in 1978, around the time of its sale” (47). Business, national security, a plethora of male determined profit and national interests had become the driver and the reason in which this particular forgetting had become convenient. Like the former beauty queen haven fallen upon hard times, no one wanted to look, or remember what had once been. Instead there was the cosmetic of dirt thrown over the problem and the demon seeds planted in toxic soil rose like so many warriors from the Greek tale of Jason and the Argonauts who had sewn the dragon’s teeth it was a woman, Medea with her knowledge of nature who saved Jason (Schwab, 115-121). It was the actions of women like Rachel Carson, and Lois Gibbs, bringing attention to the nation via an astute use of media that awoke the nation from its sleep to reveal the many headed Hydra of toxic waste. The Herculean task of clean up, again we resort to Myth, to cope with the sheer overwhelming nature of the task we can look to the fifth labor of Hercules, cleaning of the Augean Stables (171), to gain some comprehension of the task. It is in myth that we find our answers, because it is in the collective mythology of progress that we created the mess, like young Frankenstein, obsessed with his urge, following it despite his better, and female influenced nature. By following the lead of the nurturers, and not the seed givers alone, thus, we awaken from the dreams sterile creation. Without nurturing the ground from whence life derives, all efforts seem to come to bitter consequences as the sleeper is rudely awakened.

In 1978 the EPA came to Love Canal along with the Federal Disaster Assistance Agency and started the clean up.

Works Cited
Jenks, Andrew. “Love Canal and the Law of Unintended Consequences.” Perils of Progress. Boston: Prentice Hall, 2011.
Ricoeur, Paul. Memory, History, Forgetting. Chicago: University of Chicago Press, 2004.
Schwab, Gustav. Gods and Heroes of Ancient Greece. New York: Pantheon Books, 1946.
Shelley, Mary. Frankenstein, Or, The Modern Prometheus. New York: Signet Classic, 2000.

Mary Shelley’s Radical Sentiments

June 28th, 2015

Mary Shelley’s Revolutionary Sentiment and Liberal Positivism
Questions about Mary Shelley’s commitment to the radical causes of her youth, and whether or not she was a critic of technology, come up in an examination of some of the differences between the 1818 edition and the 1831 edition of Frankenstein; Or, The Modern Prometheus. I shall examine aspects of the relationship of the Shelley’s and their contemporaries, to developments in technology. Reading the letters of Mary Shelley, pertinent critical literature and its relevance to Shelley, I shall examine aspects of her changing perspective over time, including material from the book Frankenstein, but I shall focus on her letters. From my reading I shall propose that Mary Shelley maintained an interest in politics, remained true to what she called “the Cause,” in an abbreviation among her friends, in letters, for the cause of freedom and democracy. Her perspective on technology seems more complicated. She places her story of Dr. Frankenstein in the context of the technological advancements of the day, and seems to have maintained some interest. Percy Shelley writes in the “Preface,” to Frankenstein, “The event on which this fiction is founded has been supposed by Dr. Darwin [Erasmus Darwin, grandfather of Charles Darwin] and some of the physiological writers of Germany, as not of impossible occurrence.” Her later novel, The Last Man (1826), reflects an apocalyptic world epidemic leaving one survivor, but her personal writings are not full of scientific stories, they rather reflect domestic concerns, financial matters, informed short commentaries on current politics, and work of her own writing or the writing of her husband or her friends. Thus, it is my contention that Mary Shelley’s perspective changed. However, it was not a transformation from a flaming revolutionary to conservative. Wordsworth for example, whose change, Percy Shelley laments in his early poem On Wordsworth:
In honored poverty thy voice did weave
Songs consecrate to truth and liberty, -
Deserting these, thou leavest me to grieve,
Thus having been, that thou shouldst cease to be.
Mary Shelly rather maintained an early position of supporting political and the liberation of the human spirt represented in her husband’s view of the Promethean spirt. Regarding science though, her youthful fascination seems to move in a darker direction in story form, but in personal writing, she has little to say about the factory system as the industrialization process proceeded. Shelly shows an abiding interest in reform as her letters to Robert Dale Owen, son of Robert Owen and Frances Wright, indicate. Owen was involved in his father’s New Harmony commune in Indiana and together with Frances Wright edited a socialist publication. They were major activists in the New York Workingmen’s Party. Mary Shelley wrote to Frances Wright a letter dated December 30th 1830, “I have felt timid at the idea of intruding myself upon one, whose noble mind is filled with such vast interests … amidst all your enthusiasm for the Cause, … the case seems to stand thus-The people will be redressed-will the Aristocrats sacrifice enough to tranquilize them-if they will not-we must be revolutionized…” Clearly, she has codified the language of socialism, industrial progress, and enfranchisement, into the simple phrase, ”the Cause.” Perhaps it was Frances Wright’s self-evident activism that elicited this response from Mary Shelley. Frances Wright had traveled to America with Lafayette on his farewell tour in 1824, where she was able to meet Thomas Jefferson, at whose home she spent a day engaged in discourse. In 1825 Frances Wright had embarked on an effort to free slaves by allowing them to work for their freedom in a community she established outside of Memphis, Tennessee called Nashoba. This is from a letter to her by Thomas Jefferson discussing her experiment to free slaves via labor:
I am cheared when I see that on which it is devolved, taking it up with so much good will, and such mind engaged in it’s encoragement. the abolition of the evil is not impossible: it ought never therefore to be despaired of. every plan should be adopted, every experiment tried, which may do something towards the ultimate object. that which you propose is well worthy of tryal. it has succeeded with certain portions of our white brethren, under the care of a Rapp and an Owen; and why may it not succeed with the man of colour?
Regarding Shelley’s interest in technology, as Richard Holmes argues in The Age of Wonder, two conceptions of science predominated in the Romantic period; one was that of the “solitary scientific ‘genius,’ thirsting and reckless for knowledge, for its own sake and perhaps at any cost.” Secondly the concept of the “Eureka moment, the intuitive inspired instant of invention or discovery, for which no amount of preparation or preliminary analysis can really prepare….this became the ‘fire from heaven’ of Romanticism.” Mary Shelley fulfilled these romantic dictums in her own creation of the tale, ‘willing to boldly go where no man has gone before,’ to borrow the theme from that old television series Star Trek, or as Mary Shelly sets the task for herself, “a story to rival those which had excited us to this task. One which would speak to the mysterious fears of our nature and awaken thrilling horror – one to make the reader dread to look round, to curdle the blood, and quicken the beating of the heart.” That was the task she set herself, to outdo the band of celebrated geniuses with her own tale. Second, the Eureka moment, “Swiftly as light and as cheering was the idea that broke in upon me. ‘I have found it!’” Shelley, writing within the tropes established in the Gothic novel, establishes both her interest in the sciences and in following the literary norms of her circles, with an avid interest in current developments and their influence upon society She maintained the social interest through her life, in radical republicanism, even if her interest in science in later letters is not as evident, her following of the Owenite experiments and the activities of her friend in America, Frances Wright indicate at least an interest in the developments in industrialism and attempts to mitigate the negative impact of it upon the workers.
Silvia Bowerbank noted, “Mary Wollstonecraft, and her husband, Percy Shelley, were committed defenders of the radical perspective. In 1816-1819, when she wrote Frankenstein, Mary consciously shared their viewpoint.” By the 1830’s Mary Shelly was writing in her Journal:
“With regards to ‘the good cause’ –the cause of the advancement of freedom and knowledge, of the rights of women, &c.-I am not a person of opinions … Some have a passion for reforming the world; others do not cling to particular opinions. That my parents and Shelley were of the former class, makes me respect it … I do not feel that I could say aught to support the cause efficiently.”
As has been seen above, she was also writing incendiary material in her letters. I would think that she had good and bad days, due to the vicissitudes of life. From personal experience in the late twentieth century American radical left, I can identify with those feelings.
Mary Shelley’s world shaped by the death of her radical feminist mother Mary Wollstonecraft shortly after her birth, in 1797, and her disagreeable relationship with her stepmother after her equally radical father, William Godwin, remarried. She met Percy Shelley who was part of the circle of intellectuals drawn to her father, Godwin author of Enquiry into the Principals of Political Justice, among many other works promoting the radical concept of the Necessary, more of which below. Shelley and Mary studied the works of her parents, including A Vindication of the Rights of Women, by her mother. As a teenager, Mary was struggling to find her place in a world in which she had the privilege to be among some of the most brilliant minds of her day, including Samuel Taylor Coleridge reading Rhyme of the Ancient Mariner, which shows up in Frankenstein in the second letter of Walton to his sister. Walton assuages her fears for his safety in his attempt to reach the North Pole and seek a polar passage to the Orient by telling her he will kill no albatross. The explorer character in Frankenstein, Walton, makes a telling observation “I have often attributed my attachment to, my passionate enthusiasm for, the dangerous mysteries of the ocean to that production of the most imaginative of modern poets.”
This commentary on Coleridge who had by the time of the writing of Frankenstein, long split with his youthful enthusiasm for the French revolutionary materialism, and the circle around Godwin in which he had participated in his youth, who, like Shelley could have called himself “a compleat Necessitarian” following Godwin. The principal of necessity, which essentially states that man learns from experience not from reasoning, originally David Hume’s concept, was developed by William Godwin in his Inquiry concerning Human Understanding, and promoted by Shelley in Queen Mab. Coleridge, having doubts about the materialist approach believed “authority could not derive from a knowledge of space and time.” The ambivalence of Coleridge and his move to a more conservative position in the first decade of the nineteenth century may have influenced Mary Shelley to move away from the idealism of her husband to a more nuanced view. Certainly, Coleridge was a major influence, as Michelle Levy notes in her study “Discovery and the Domestic Affections in Coleridge and Shelley,” sharing with her certain “tension between their attraction to stories of the unknown and their repulsion by the effects of unbridled exploration.” However, to counter that view, I could not find any personal correspondence between Shelly and Coleridge, thus perhaps as an elder member of the first generation of the great English branch of the revolutionary fervor in the 1790’s in which her father and mother had been major players.
Coleridge had lectured in 1795 warning against imperial expansion, and the pernicious effects of the slave trade on the English as Levy writes, “Coleridge bitterly laments that both Englishman and slave alike have been cruelly ‘torn from the bleeding breast of domestic affection.’” The concern for domestic tranquility destroyed reflected in Frankenstein, first in the abandonment of his creation by Victor who observed, “his jaws opened, and he muttered some inarticulate sounds, while a grin wrinkled his cheeks.” This was the behavior of an infant reaching to touch his parent. “He might have spoken, I did not hear; one hand stretched out, seemingly to detain me, but I escaped and rushed downstairs.” The wretch experiences abandonment, it would be interesting to discover child abandonment statistics for London of the period. But also in Walton’s insistence on reaching the North Pole at the expense of his own crew, and in the exploitation of the individual as Victor destroys his own heath, nursed back to heath by Clerval after creating the wretch, Shelley gives examples of irresponsible behavior, considered part of the cost of science. Victor in his last throws before perishing makes his final recommendation to Walton his companion in the Romantic version of the scientist/adventurer “seek happiness in tranquility and avoid ambition, even if it be only the apparently innocent one of distinguishing yourself in science and discoveries.” Percy Shelley said in his own review of his wife’s work speaking of the injustices suffered by the wretch:
Treat a person ill, and he will become wicked. Requite affection with scorn; - let one being selected, for whatever cause, as the refuse of his kind – divide him, a social being, from society, and you impose upon him the irresistible obligations – malevolence and selfishness. It is thus that, too often in society, those who are best qualified to be its benefactors and its ornaments, are branded by some accident with scorn, and changed by neglect and solitude of heart, into a scourge and a curse.”
There is further indication of an interest in science on the part of both Shelley and Mary as is exhibited by the note in her “Author’s Introduction” to Frankenstein in the 1831 edition. Writing of the conversations between Shelley and Lord Byron in Switzerland, she states, “Perhaps a corpse would be reanimated; galvanism had given token of such things: perhaps the component parts of a creature might be manufactured, brought together, and endued with vital warmth.” This essentially mechanical process based on her understanding of the cutting-edge science of the times. It reflected her confluence of the differing theories of material or spiritual creation.
Galvanism, the use of the newly invented voltaic battery to run an electrical current through the legs of frogs by Luigi Galvani an Italian scientist, had been followed up by experiments in London by Galvani’s nephew Giovanni Aldini in which he dramatically reanimated a recently hanged man, in 1803. Sharon Ruston, in her article for the British Library, “The science of life and death in Mary Shelley’s Frankenstein” writes of the hanged man, a certain George Foster, “Onlookers report that Foster’s eye opened, his right hand was raised and clenched, and his legs moved.” The other matter mentioned by Shelley is vital warmth, which was part of the debate over whether humans were the sum of their parts or animated by a vital force, or vitalism promoted by John Abernathy, Coleridge’s doctor, who held the Professorship in Anatomy at the Royal College of Surgeons. Percy Shelley’s doctor and protégé of Dr. Abernathy, William Lawrence, took umbrage with that concept and promoted the materialistic conception of man. Lawrence had studied in Europe with the noted ‘German physiologists’ mentioned by Percy Shelly in the very first line of the 1818 preface. In a famous series of lectures between 1816 and 1820, the two doctors argued over the issue, Holmes on the debate says Lawrence “claimed that the development of this physiological organization [of the human body] could be observed unbroken ‘from an oyster to a man.’” Lawrence, influenced the Shelley’s views on the subject is a reasonable speculation, Mary had already been taken to see the great chemist, Humphry Davy’s lectures on chemistry in 1812 by her father. Davy’s words from an 1802 lecture, which Coleridge attended, almost verbatim as the words of M. Waldman in his introductory lecture so influential upon Victor:
We do not look to distant ages, or amuse ourselves with brilliant, though delusive dreams, concerning the infinite improvability of man, the annihilation of labour, disease, and even death. But we reason by analogy from simple facts. We consider only a state of human progression arising out of present conditions. We look for a time that we may reasonably expect, for a bright day of which we already behold the dawn.”
Returning to Shelley, “’The ancient teachers of this science,’ said he, ‘promised impossibilities and performed nothing. The modern masters promise very little; but they know that metals cannot be transmuted and that the elixir of life is a chimera.” He goes on to celebrate the potential of chemistry and science that captures the imagination of Victor. In the original 1818 version Victor goes on to join the professor after class and it seems to be a victory for science. In the 1831 edition, the paragraph inserted in which Victor says, “Such were the professors words – rather let me say such the words of fate – enounced to destroy me.” At that point the issue comes up, was Mary Shelley back tracking and taking a more conservative position regarding her radicalism. Was Shelley, as Edward Oakes says, “The claim is often made that the changes Mary Shelley made in the 1831 edition indicated both a loss of nerve and the intrusion of extraneous theological exculpation from the alleged materialist blasphemies of the 1818 edition.”
Shelley’s letters, especially those from the period around the time of the publication of the second edition, and reading her introductions to the 1839 edition of The Collected Poems of Percy Bysshe Shelley, give a clearer idea as to her public and private views. Reading this material has led me to conclude that Shelley although beset by financial woes, and expressing a certain modesty in terms of her ability to hold opinions regarding issues of the day, was actually fairly outspoken and quite savvy regarding the economics of the publishing industry, as well as the state of affairs in England and the progressive cause. Consideration to the possibility that Shelley, by the time she wrote the 1831 author’s introduction, was affected by the trauma of the loss of three children and her husband or that as Anne Mellor states Shelley’s “obsessive need to idealize her husband and the bourgeois family, the results of which are overly sentimental rhetoric and implausible plot resolutions.” Reading through Mary Shelley’s notes, in the text of the 1839-revised edition of The Complete Poems of Percy Bysshe Shelley, the example of Queen Mab, is rather edifying. Mary Shelley writes “In the former edition certain portions were left out, as shocking the general reader from the violence of their attack on religion. I myself had a painful felling that such erasures might be looked upon as a mark of disrespect towards the author, and am glad to have the opportunity of restoring them.” Mary did not have an original copy of Queen Mab. In the process of hunting down a copy over the course of December 1838 and January 1839, she queries friends on their thoughts, in a letter dated December 11, 1838 to Thomas Jefferson Hogg, she writes:
The book seller (Moxton) has suggested leaving out the 6th and 7th parts as to shocking and atheistical. What do you say? I don’t like mutilations - & would not leave out a word in favor of liberty. But I have no partiality to irreligion & much doubt the benefit of disputing the existence of the Creator – give me your opinion.”
The lines were not included. Edward Moxton’s concerned over his copyright, which he could lose if the lines were considered blasphemous in a court of law. Reviews in several publications were critical of her, one in The Spectator, claimed her preface to be “a panegyric rather than a judgement.” Resulting from this criticism and letters from friends and acquaintances of her late husband, she decided to request that Moxton include the verses in the second edition later that year. The book seller did and was subsequently convicted but received no punishment. This might be a sign of caution, or as a sign of her being willing to do the right thing. Mary Shelley writes in “Note to Queen Mab,” that Percy “did not in his youth look forward to gradual improvement: nay, in those days of intolerance, now almost forgotten, it seemed as easy to look forward to the sort of millennium of freedom and brotherhood which he thought the proper state of mankind as to the present reign of moderation and improvement.” In the more liberal climate of 1839, the government would go through the motions of following the letter of the law but Shelley no longer considered threatening, even though it was quite evident there were many people who cared about his legacy.
Further, in 1830, just before the publication of the 1831 edition of Frankenstein, Mary Shelly wrote to General Lafayette, of the American Revolutionary fame, leader of the radical faction after the 1830 revolution in Paris:
How does every heart in Europe respond to the mighty voice, which spoke in your Metropolis, biding the world to be free… May England imitate your France in its moderation and heroism. There is great hope that any change operated among us will originate with the government. I was the wife of a man who – held dear the opinions you espouse, to which you were the martyr and are the ornament.
What I found interesting was the repetition here of what her husband had said that in the review of her book, Frankenstein, paraphrasing Percy Shelley’s the line about being benefactors and ornaments. Clearly, she had this in mind, whether General Lafayette would have understood the reference is conjectural, but he certainly would understand the meaning. This also indicates Shelly’s awareness and advocacy of the liberal position in English politics. At the time, there was a big push for the passage of the Reform Acts, which did pass in 1832, suppressing the rotten boroughs, and giving the franchise to many of the town dwellers. In 1828, the Test and Corporation acts were repealed, no longer requiring Protestant dissenters to take the Anglican sacrament to become representatives of town councils. The Catholic Emancipation Act of 1829 did the same thing. This series of acts constituted the peaceful overthrow of the ancient regime. As Frank O’Gorman states in his The Long Eighteenth Century, the Anglican church “was simply unable to establish hegemonic presence in the new industrial towns.” Shelley was aware of the changing political and social environment; technological change had been part of the transformation that Percy and Mary Shelley desired. They had embraced technological innovation and the liberating tendencies this represented in secularism and the expansion of human understanding of how the natural world worked. For them it was part of a greater movement to human liberation and liberty. The development on the part of Mary Shelley towards a radical view seems to have stopped with the passage of the Reform Act. She must have been aware of radical publishers in the Chartist circles such as Richard Carlyle who in his publication Sherwin’s Political Register published excerpts from Chartist supporters Percy Bysshe Shelley and Lord Byron. Pirated copies of Queen Mab, which had been in print since 1821 had become what “George Bernard Shaw referred to it as the ‘Bible’ of Chartism.”
Although at the end of her life Mary Shelly was concerned with legacy, and that may have propelled some of her statements, she does not seem to have given up on the cause of liberty. She seems to have had, like Coleridge reservations about the elimination of a creator, certainly, she was more interested in human liberty than the abstract, and seems to have followed political developments and maintained her interest in affairs of the world perhaps in spite of her personal life distresses, which are also represented in her letter. She seems more to be on the side of the angels in the struggle for human emancipation. I do not think Mary Shelley saw technology as evil, but the technicians who misapplied it as so. I will end with the final words of Victor Frankenstein “Yet why do I say this? I have myself been blasted in these hopes, yet another may succeed.”

Works Cited
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Bennett, Betty T. “To Thomas Jefferson Hogg, 41 d Park St. 11 Dec. 1838.” In The Letters of Mary Wollstonecraft Shelley Volume II “Treading in unknown paths,” edited by Betty T. Bennett, 301-302. Baltimore: The Johns Hopkins University Press. 1983.
— “Review of volume I.” In The Spectator 12. 552, January 26, 1839. “To Thomas Jefferson Hogg, [41 d Park Street] 11th Feb-[1839].” In The Letters of Mary Wollstonecraft Shelley Volume II “Treading in unknown paths,” edited by Betty T. Bennett, 309-310. Baltimore: The Johns Hopkins University Press, 1983.
—“To Edward Moxton 41 d Park St. 5 March 1839.” In The Letters of Mary Wollstonecraft Shelley Volume II “Treading in unknown paths,” edited by Betty T. Bennett, 311-312. Baltimore: The Johns Hopkins University Press, 1983.
Bowerbank, Silvia. “The Social Order VS The Wretch: Mary Shelley’s Contradictory- Mindedness in Frankenstein.” ELH, 46.3 (1979): 418-431. Accessed June 16, 2015.
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Jefferson, Thomas. “From Thomas Jefferson to Frances Wright, 7 August 1825.” Founders Online, National Archives. Accessed June 28, 2015.
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Miller, Walter James. Forward: The Future of Frankenstein to Frankenstein; or, The Modern Prometheus, by Mary Wollstonecraft Shelley, v-xviii. New York: Signet Classic, 2000.
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— “Author’s Introduction.” In Frankenstein; or, The Modern Prometheus. Mary Wollstonecraft Shelley, xxi-xxvi. New York: Signet Classic, 2000
— “Note on Queen Mab.” In The Complete Poems of Percy Bysshe Shelley, notes by Mary Shelley. 850-854. New York: The Modern Library, 1992.
— “To Frances Wright, 33 Somerset St Portman Sq. 30 Dec. 1830.” In The Letters of Mary Wollstonecraft Shelly Volume II “Treading in unknown paths,” edited by. Betty T. Bennett, 123-125. Baltimore: The Johns Hopkins University Press, 1983.
— “To Thomas Jefferson Hogg, 41 d Park St. 11 Dec. 1838,” In The Letters of Mary Wollstonecraft Shelly Volume II “Treading in unknown paths.” edited by Betty T. Bennett, 301-302. Baltimore: The Johns Hopkins University Press, 1983.
—“To General Lafayette London 33 Somerset St Portman Sq. 11 Nov. 1830.” In The Letters of Mary Wollstonecraft Shelly Volume II “Treading in unknown paths,” edited by Betty T. Bennett, 117-118. Baltimore: The Johns Hopkins University Press, 1983.
Shelley, Percy Bysshe. Preface to Frankenstein; or, The Modern Prometheus. By Mary Wollstonecraft Shelley, xxvii-xxviii. New York: Signet Classic, 2000.
— “On Frankenstein.” In The Prose Works of Percy Bysshe Shelley, vol.1. edited by Richard Hearne Shepherd, 417-419. London: Chatto & Windus, 1906. Accessed June 20, 2015, Facsimile PDF.

Burford’s Arcadia: Ancient Greek Agriculture, Slavery and Democracy

May 4th, 2015

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Image: Berlin Foundry Cup,Foundry Painter, Red figure kylix, c. 490
From lecture podcast on Ancient Greek Slavery by Dr Gillian Shepherd

Below is a book review written for my Classics class on Ancient Greek History I had fun writing it but had to edit it down for the class. Perhaps I will post the long version at a later point in time. I focus on the issue of slavery in the ancient Greek world as well as agriculture and the creation of the classical Greek demos.

Burford, Allison. Land and Labor in the Greek World. Baltimore: Johns Hopkins University Press. 1993.
Allison Burford’s study of the ancient Greek agricultural world is based primarily on the extant ancient literary sources with some reference to archeological research, epigraphic and papyrus material as well as numerous secondary sources. As she states in the preface, Burford has not written an exhaustive reference work on the legal and technical aspects of land ownership, nor is it a statistical study of land tenure and agricultural practices over the course of the period, roughly the Eighth through the Second centuries BCE (Burford, ix). Basing her study upon a suggestion by M. I. Finley, she examines aspects of ancient Greek agricultural practices (x). The author argues that Greek civilization was based in agriculture and the ability to find free time from agricultural labor to via the labor of others, indicating that chattel slavery in Athens, and the institution of helotry in Sparta, for example provided much of the means for this freedom (1-3). She focuses more on the fundamental relationship between town and country emphasizing that agriculture concerned much of the population’s interest (3, 10). She also argues that the farming practices described in Hesiod’s Works and Days, were essentially the same as those of the time of Xenophon in his Oeconomicus written some three centuries apart, negating much of the idea of a transition from pastoralism, or the concept of an agricultural revolution in the Fifth century BCE (8-9, Morris, 1294). For Burford “the Classical city-state is, then, the developed image of the early community, not an entirely different creature” (12). Burford is interested in showing the continuity of the dependence upon agriculture and how it shaped ancient Greek civilization (12).
Alison Burford Cooper published studies in ancient social and economic history, including The Greek Temple Builders at Epidaurus (1969), Craftsmen in Greek and Roman Society (1972), and Land and Labor in the Greek World (1993). Born in England, she read Classics at Cambridge University. After teaching at the University of Nebraska and the University of North Carolina–Asheville, she and her husband Guy L. Cooper retired in Ann Arbor (Cooper, 1). The work under consideration, written near the end of her academic career seems to sum up her position regarding the importance of agriculture in the ancient Greek world building upon the work primarily of M. I. Finley.
Burford describes the dependence upon domestic food production and anxiety over the annual harvest as being primary to the Greek economy and civilization (Burford 2-3). She describes agriculture outside of Attica and Athens, especially descriptions of the Spartan system, but because of the dearth of literary source material, her focus is primarily, almost necessarily, upon Athens and Attica. She goes into some detail on the types of agricultural practices, division of land between productive agricultural and the more marginal upland where grazing occurred. She asserts that it was the exchange of surpluses locally and not dependence on international trade, even in Athens, except briefly during the Imperial period, was the driving force of daily life and policy of ancient Greeks (3).
Burford focuses on the mechanisms of land ownership, asserting that the state had overriding concerns and that the polis could and would intervene in private ownership, calling the polis “proprietor in chief of all landed assets within its boundaries” (16). This was true in Athens as well as the more obvious case of Sparta. She goes into some detail on efforts to make land distribution among citizens equal, not only in the new colonies but within the polis, citing Aristotle among others and examples from city states besides Athens (28). She then discusses the actual inequality of land distribution and the “concept of ‘ancestral portions’” asserting that the relationship between families and their land as going back to the foundations of communities and the preservation of the oikos through the “assured transfer of inheritance within the family, preferably from father to son” (29, 34-35). The legal dispute over distribution of the estate of one Hagnias of Athens, who had no children, became a multigenerational affair involving increasingly distant relations, to me indicates the power of families in property rights and privileges of the citizens within the context of the polis, whereas Burford sees the fact of intervention on the part of the courts as an indication of state power (43-45). Litigation rather than blood feuds is an advance of sorts.
She goes into some discussion of the position of the female inheritors, the epikleros who “had no independent rights to property,” but essentially used as a means of insuring that property stayed within the greater family or oikos to the extent that a male relative designated to marry an epikleros, had to divorce his existing spouse (46). Burford sees this as an indication that the community was more concerned with maintaining the stability of the oikos as the basis for the polis, citing Solon’s law providing for the dowry of an epikleroi with no estate by proscribing that the members of the pentakosiomedimnoi provide for epikleroi of the thetes within a family group (47). It seems to me that the state control of property is exaggerated and the families of the oligarchs still seem to have undue influence in the countryside even after the reforms of Solon as I will discuss further.
For the most part Greeks rejected feudal like peasantry an unacceptable status, one of being subservient to a greater lord, as was the case in Athens when Solon abolished indentured servitude. Defining helotry as feudal peasantry, according to Burford is not helpful, although I personally did not clearly understand the distinction she was trying to make other than to insure that readers would not look to medieval equivalency (85-86). The popular rebellion against indentured servitude by the citizens led directly or indirectly to the increased slavery of foreigners in Athens in my mind.
M.I. Finley’s contention that Athenian democracy was a result of chattel slavery, is taken up by Burford with her initial assertion that “chattel slavery became concomitant of radical democracy, and at the same time many landowners took a hand in working their own land” (3). Michael Jameson, agreeing with De Ste Croix, says “one might almost say that in the ancient world there was no true freedom without slavery” (Jameson, 122). Finley asserts that large scale agriculture of the wealthy classes was largely undertaken by slaves, including the overseers, indicates in my mind an oligarchic reaction to labor cost increases and the desire for control (Finley, Was Greek Civilization based on Slave Labor, 149).
Burford argues that in “Attica as in Chios and numerous other places, chattel slavery became the most important form of labor, not because the pelatai or thetes, the ‘nearby dependents,’ were reduced to slavery but because they were emancipated” (Burford, 209). This is an important point, as Finley points out using the analogy of the USA slave states before the American Civil War, he notes that three quarters of the land owners in the south had not connection to slavery and were small holders, yet close to one third of the population in the slave states were slaves, whereas in Classical Greece the practice of slave holding was more widespread (Finely, Was Greek Civilization, 151). Burford, discussing Attica, believes that the reforms of Solon reduced the availability of easily coercible labor, increasing the dependence on chattel slavery (Burford, 209). Burford cites Homer’s story of Eumaeus (Od. 15.415-84), Odysseus’ swineherd who had been kidnapped by Phoenician traders and sold into slavery as an example of piracy as a source of slaves as well as an example of the prevalence of slavery (Burford, 208). The question of Athens increased participation in the slave trade as a driver of empire, especially mass collusion versus resistance on the part of the thetes is an interesting issue. Were the oarsmen active slavers?
Contrasting Burford’s decidedly landlocked views on the shaping of Greek civilization are the views of those who would emphasize trade and naval power especially during the period of the Athenian Thalassocracy. Ian Morris, in his review of Burford, claims she doesn’t give enough weight to the “new model” of Greek agriculture with a shift to a market orientation Athens in the Fifth century BCE (Morris, Review, 1294). John Hale in his Lords of the Sea claims that without the navy there would not have developed the extreme form of Athenian democracy, the degree of democratization was due to the dependence of the Athenian Navy upon the urban poor for oarsmen (Hale, xxvii). David Lewis notes that trade with Barbarian parts of the world was required to maintain the extensive slave population required in the Athenian economy (Lewis, 91). This would tend to support the contention that there were economic drivers to the expansion of the Athenian Empire. Lewis considers the Greek Comedies as rich source of information on Greek attitudes about slavery; Aristophanes Scythian archers, the slave police force of Athens, are prominent in Lysistrata (Lewis, 100; Findley, Was Greek Civilization, 152; Lis. 15-24). Burford gives little if any information about the complexity of the relationship between overseas trade, slavery and agriculture.
I think that exploring further the implications of the slave trade and the economic basis of the more industrial aspects of Athenian agriculture in particular would have been helpful as Jameson points out the locus of slavery in Athens, unlike the more feudal like conditions in Sparta, where helotry actually inhibited urbanization similar in some ways to the American pre-civil war south, rather he points to slavery as being indicative of the importance of Athens as a trade and industrial center (Jameson, 123). One could be tempted to see the relative sympathy of the Oligarchs in Athens to the Spartans due to a confluence of interest in maintaining a lucrative slave market, with Nicias having some one thousand in the silver mines alone, the would have been sufficient economic reasons for a convergence of interest (Finley, Was Greek Civilization, 149). Aristophanes reminded his audience of the Athenian rescue of Sparta from the helots, (even if this was fictional, it would seem to have been a popular fiction) “Then Cimon went, taking four thousand infantry, /and saved the whole of Lacedaemon for your state,” indicating a resounding normalcy of slavery in Athens making a keener focus on the nature of dependence on slavery to be of even more interest (Lys. 42).
As the entire world population at least until the nineteenth century was primarily agricultural, and much of that of a subsistence nature, Burford’s focus on what the majority of the population did for a living is a good idea. D.W. Rathbone, reviewing Burford, is critical of the lack of focus on the growth of monetization, or any exposition of the field surveys and excavations of rural sites in more than a cursory manner (Rathbone, 330-331), to which I would add lack of geographic and topographic imagery in the form of maps, charts or photographic information, is to be regretted. Stylianos Spyridakis although largely praising her work, found the omission of evidence for a stronger case to be made for wealth generation outside of the purely agricultural sphere, pointing to trade in particular (Spyridakis, 107). Overall the impression is that Burford certainly went to great pains and into great detail to prove her point as to the rural nature of the Greek economy, but it presents a relatively static view of Greek agriculture. The book presents a massive amount of research mainly from the literary sources. The author tends to focus on detailed information giving the impression of a relatively static rural society over the time period with Hesiod and Homer side by side with Xenophon and Aristotle, where things happen, but there is not the focus on trends in population pressure, climatic conditions, the slave trade, etc. that would create a more dynamic model of the Greek world as it relates to the natural systems and practices of the populace over time. The book provoked a desire in this reader for more statistical data to verify the literary sources.
Works Cited
Aristophanes. Lysistrata. Translation and introduction by Donald Sutherland. New York: Harper & Row, Publishers. 1961.
Burford, Allison. Land and Labor in the Greek World. Baltimore: Johns Hopkins University Press. 1993.
Cooper, Alison Burford. “Feasting and Fasting in Classical Greece.” Repast Quarterly Newsletter of the Culinary Historians of Ann Arbor. 20. 4. 2004.
Finley, M. I. “Was Greek Civilization based on Slave Labor?” Historia: Zeitshrift fur Alte Geschichte, 8.2 (1959): 145-164.
Finley, M. I. The Ancient Economy. Updated Edition. Berkeley: University of California Press. 1999.
Hale, John R. Lords of the Sea The Epic Story of the Athenian Navy and the Birth of Democracy. New York: Viking Penguin. 2009.
Jameson, Michael J. “Agriculture and Slavery in Classical Athens.” The Classical Journal. 73. 2 (1977- 1978): 122-145.
Lewis, David. “Near Eastern Slaves in Classical Attica and the Slave Trade with Persian Territories.” Classical Quarterly, 61.1 (2011): 91-113.
Morris, Ian. “Forward.” The Ancient Economy. Updated edition, Berkeley: University of California Press. 1999. ix-xxxvi.
Morris, Ian. “Land and Labor in the Greek World.” The American Historical Review, 99.4 (1994): 1293- 1294.
Rathbone, D. W. “Burford, A. ‘Land and Labor in the Greek World’ (Book Review).” Classical Review, 44.2 (1994): 330.
Spyridakis, Stylianos. “Land and Labor in the Greek World.” Agricultural History, 68.1 (1994): 106-107.

April Easter Meditations: Myth of Progress

April 5th, 2015

Moai Statues on Easter Island.
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I am feeling inspired this morning. Well perhaps inspiration is too strong a term, let me just say I am awake. It started at 4:38 AM and at that ungodly hour I awoke, thinking I was late for work, checked the time, and then remembered it was Sunday. Instead of falling back in to slumber land, I pondered, rather than feel existential anxiety over my piddling fate, I was struck by the big WHY question. Why now, why me, what is the purpose of all this. Perhaps it was because of a lingering sense of duty to adhere to some normative relationship to the great Christian holiday ensuing in the world around me, or perhaps it was because the last comment I made to a fellow human being before drifting off into the land of Nod, was how I thought the whole Easter business was nonsense but entertaining for humans in need of reassurance that their lives had meaning, whatever the reason, I found myself facing the eternity abyss without panic or defensive humor, simple wonderment was sufficient.

Ruminating over the Ancient Greeks whom I have been studying of late, especially thinking about how complex and modern seeming their society was, although watching a National Theatre Production of Aeschylus’ The Libation Bearers, emphasized the alien nature of Greek drama, what with the masks and chorus, but overall the Greeks seemed to be a pretty sophisticated bunch. Trying to follow the ins and outs of an ancient law suit Haginas Versus Haginas, to borrow the name from modern legal terminology, I was amazed at how tenaciously a group of fairly distant relatives battled over the estate of an ancestor who died without progeny to inherit the property, which was mostly agricultural land as described in Alison Burford’s book Land and Labor in the Greek World (Burford, 43-45).

I don’t know if the persistence of wrangling over property is a sign of advanced civilization, but it certainly is a sign of consistency in human endeavor. Artistically there seems to be evidence of a progression from geometric oriental influenced art to idealized human forms degenerating into naturalistic kitsch, or so the classical art historians would have us believe with their fetish for 5th Century Greek formalism, mostly surviving in Roman copies, which to my mind speaks more to nineteenth century European elite than ancient Greek taste. Which brings me to my question of the day, why did technology take off so grandly in the modern epoch? If humanity is not measurably more intelligent than before, except perhaps in the sense that more of us have the luxury of not having to work as physical drudges than before, it is not clear to me that all this excess brain power is feeding into the greater wisdom of the species, unless Youtube cat videos count as adding to the enlightenment of which we are the alleged beneficiaries. In truth, as ever was, the spark of genius that lies within, is only allowed so much physical candle power before it burns out all the moths that gather round its heated light.

Am I condemning us all to perpetual ignorance? No only to perpetual indulgence in phantasies of progress. The Hegelian in me rebels against such pessimism, but when I look at the past, I am amazed at the sophistication and complexity I see and my sense of the present day as having advanced is replaced with the concept that we have merely changed focus. By indulging in spending so much of the planetary resources in a brief incandescent moment of technological fixes, are we creating an enduring base for a vastly superior golden age to come, or merely depleting our resources in some recreation o Easter Island systemic collapse on a grand scale as Jared Diamond describes in his book Collapse: How Societies Choose to Fail or Succeed(Diamond, 79-119). I am just as suspicious of fads in doom and gloom as I am of eternal optimism. We may be on the Titanic, but oh, how glamorous our departure into the depths. Perhaps some future civilization will write a Homeric epic on the fall of oil based technological civilization as the ancient bard wrote of Troy falling to the barbaric Greeks. It is hard to imagine aircraft carriers launching jet fighters and rockets red glare with solar and wind power. On the other hand in a collapse, these would probably be the last hold outs of the technology of the children of the Enlightenment as we moderns are.

Okay there I go again with my pessimism. But it is Easter Sunday, at least according to the revised Gregorian calendar, and we are here to celebrate a renewal of life, a second chance as it were. We, the people of the world, choking in our oil petrochemical waste, plasticizing our oceans as we are, eating organic produce wrapped in petrochemical products, etc, are we hell bent on removing the possibility of redemption simply because we have so clogged the arteries of divine cleansing that we are insensible to its effects? Divine cleansing, as if the divine could be reduced to a detergent, Mr. Clean genii popping out of another bag of tricks to provide us with an escape, just in the nick of time from our own childish refusal to see that over our shoulders there are dues to pay. Jubilee, indulgences for all, please divine daddy…

I should not be so dramatic, after all, there is progress in specific areas. It is just the unintended consequences that become problems. I am thinking about the extended life spans of people. Resources are spent on caring for the elderly that could be spent on early childhood education and poverty elimination. But we could also do that by simply eliminating the huge military budget. If the US spent as much as European countries we might even be able to afford socialized medical care, and take care of the young and elderly. One can dream. Maybe even throw in free university education, Obama has the right idea for free community college.

Perhaps we as a world civilization will move on to the socialist paradigm, and away from the Capitalist one but then there will be issues of the individual against the bureaucratic machine, Ayn Rand followers might then actually have a case. The State in the US is merely intrusive rather than overwhelming. Interestingly enough it wasn’t until I had a catastrophic illness that I really benefited from the state. Going back to school, medical care and tax relief were some of the most evident benefits, it made kidney failure almost enjoyable. Being back at work has been somewhat traumatic, especially because it has forced me to cut back on school. The experience has shown up the class distinctions in the US with education becoming again a luxury for the affluent, unless massive debt is something in your aspirational vision. Hmm not doing too good with this optimism thing, not really my forte.

This was what we used to do for Easter when I was a kid. Only our eggs were not so fancy.
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Works Cited

Burford, Alison. Land and Labor in the Greek World. Baltimore: Johns Hopkins University Press. 1993.

Diamond, Jared. Collapse: How Societies Choose to Fail or Succeed. New York: Viking. 2005.

Near Eastern Influences on Archaic Period Greece

March 22nd, 2015

Greek hoplite and Persian warrior fighting each other. Depiction in ancient kylix. 5th c. B.C. National Archaeological Museum of Athens
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I recently posted this book review I did for an ancient Greek survey class. I have have had some health issues recently and had to drop most of my classes. Work has been excessively demanding and has taken up most of my waking hours, and being sick just left me too drained to continue most of my studies. I did manage to hang onto this one class and I am thoroughly enjoying my hours immersed in the Greeks. The question has come up in my mind, as I watch Congress fawning over Israel and evincing seemingly irrational fear of Iran, as to why this anti Iranian sentiment. It is more than simply the result of the Iranian take over of the embassy in Tehran. This is deeper cultural stuff. As I was thinking about the Greco-Persian Wars, I realized that the anti-Persian propaganda goes back to the ancient Greeks and the wars against the Persian Empire in the 5th Century BCE. Since the study of ancient Greece goes back to at least the 18th Century in elite American and Western European culture, this prejudice, part of a greater fear of Oriental domination, ingrained by experiences with the Muslims and Turks more specifically in the case of Europe, all has influenced the current political climate. I applaud the Obama administration for its breaking through to a more rational position vis a vie Iran.

I hope you enjoy reading my review.

Walter Burkert, The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age. Trans. Margaret E. Pinder and Walter Burkert. (Cambridge, MA: Harvard U. Press. 1992).

Burkert’s book is dedicated to the exploration of oriental influences in Greek culture particularly in the archaic period of the ninth through sixth centuries BCE. Burkert starts with evidence from scraps of Greek literature bolstered by an examination of the artifacts remaining from the period. He considers the period of the Assyrian battles for domination on the coast of Northern Syria in the later Ninth century and again in the later eighth and early seventh centuries BCE, in particular to be seminal in the diversification of Oriental knowledge among the Greeks, with refugee craftsmen relocating to the Greek speaking regions among others (Burkert 11-14).
Specific example Burkert uses for an early immigration is that of a family of goldsmiths and gem cutter in Knossos who reused a Minoan tomb consecrating it with oriental style foundation deposits in approximately 800 BCE known as the “Tomb of the Goldsmiths” (22, 54). He goes into a rather extensive description of the traditions of the “public workers,” or demioergoi (Od. 17.383-385 qtd. in Burkert 23), writing of their ability to move about due to their skills of techne (23). He indicates that immigrant potters, and vase painters came from Egypt, Lydia and Phrygia also, noting that as late as Aristotle craftsmen were as a rule described as immigrant non-citizens, and often slaves (23).

Banded Jug with Oriental Influences

The seventh century began with the influence of Oriential Style are influencing the current Geometric Style. Images of lions, foreign goddesses followed by strange animals, and the sphynx were all elements introduced into greek vase painting by eastern culture. The brunt of the oriental influence came from the greek east that had the most contact with eastern civilization. The areas of Rhodes, Samos, and Miletus had a strong influence on this trend.

(Carter, np)

Burkert also describes in some detail the transfer of magical and religious rituals and traditions citing the bronze liver models from Mesopotamia in clay and the very similar Etruscan liver model from Piacenza in the third century BCE and being an example of a clear transfer of systems of belief from the east to the west, in this case hepatoscopy or haruspicina, divination by interpreting sheep livers in particular (Burkert 46-48). He indicates that there was a very specific Assyrian school with a systemic approach that was somewhat abstracted from nature, also followed in their own system of saecula by the Etruscans (48, 49-50). The Greeks he argues followed a more naturalistic and behavioral model in interpretation with it becoming the preferred form of divination into the classical period as Burkert cites from Plato (49). He considers “the spread of hepatoscopy one of the clearest examples of cultural contact in the orientalizing period” (51). The mobility of seers and healers or “migrant charismatics” as he calls them, is a key part of the spread of oriental wisdom to the west along with the traders and craftsmen.

Burkert spends some time denouncing the “anti-oriental reflex” (3) as something that emerged in the eighteenth and nineteenth centuries among German speaking academia, in particular, as an outgrowth of the “ideology of romantic nationalism” of Herder, the separation of philology from religion by Wolf and the new pagan influenced classicism of Winckemann (2). The emergence of national romanticism is seen by the author as part of the grounds in which anti-Semitism gained influence in classical studies. The discovery of the Indo-European linguistic base for most European languages, along with Sanskrit and Persian, furthered what was at the time a Greek-Roman-Germanic view of the world (2). A strong motivation for Burkert is quite evident in his almost crusader like approach to rehabilitating the Oriental and Semitic influence in particular in this study of the Archaic period of Greek history. He notes later in the text that Beloch went out of his way to separate “Rhodian Zeus Atabyrios from Mount Atabyron =Tabor, the mountain in Palestine” claiming this as a clear cut case of anti-Semitism (34).

While I am not an authority on German academic anti-Semitism, it is fairly clear that until recently Semitic roots to many aspects of Greek culture has been limited. A simple scan of the citations from the East in the text book A Brief History of Ancient Greece describes the period after the decline of the Mycenaean Civilization mentions grave goods from Greek tombs, from the Near East that may have been a result of contact with “Near Eastern traders roaming the Aegean Sea” (Pomeroy et. al., 47). They mention the emergence of iron working after 1050 BCE as a result of trade in bronze making raw materials being cut off, rather than being the result of technology learned from the Hittites or other Near Eastern sources where “Iron technology was long known” (43). Mention is made of Hesiod deriving a history of the gods in his Theogony from ancient Mesopotamian stories, but then goes nowhere with that connection (57). Later describing Hesiod’s Works and Days where “Sermonizing poetry, so different from that of the Homeric narrative, was clearly influenced by the Ancient Genre of Near Eastern ‘wisdom literature’” (77). The colonization of the wider Mediterranean word is attributed to Greek traders in partnership with Phoenicians (59) and that the Greeks took up the phonetic writing system in the Eighth century for reasons that are called debatable (60). They do better describing the origins of art in the description of the “Orientalizing style” from the Near East and Egypt in about 720 BCE, but the description takes up a couple of sentences only (62) and their description of the emergence of the classic Greek Temple at that time doesn’t mention outside influences at all (62). This may seem fairly substantial but it seems to allude to rather than explore the influences of the East. Burkert sets about to develop the influences his and others influence can be seen in the text above.

Lady of Auxerre
Lady of Auxerra. Limestone, probably from Crete, ca 650-625 BCE.

Source: Boundless. “The Orientalizing Period.” Boundless Art History. Boundless, 14 Nov. 2014. Retrieved 05 Apr. 2015 from

Burkert claims an eastern influence on the construction of large altars for burnt offerings and the large temples which he notes coincided with the period of movement of eastern craftsmen in the eighth century prior to which there had been no examples in Greece (Burkert, 20). The use of composite beasts and other animal motifs in pottery and sculpture are part of what has been known as the Orientalizing period as mentioned above. Creatures such as the Chimera have Hittite links, Triton’s to Mesopotamia, as well as lion motifs. He states that the sight of a lion would have been something unknown in the life of most Greeks (20). He goes on to say that “typically Greek” forms of portrayal of Zeus and Poseidon with the lightning bolt or the trident are derived from Syrio-Hittite statuettes. The same goes for the portrayal of the standing naked female goddess with hands touching breasts as being of Syrian origin (21). He goes on to state that the Hoplite weapons that came into use in the Archaic period were close to Assyrian and Urartian models, suggesting that mercenaries may have picked brought them back with them. Burkert notes the Carian and Ionian mercenaries in Egypt under Psammentichus among others in the seventh and sixth century (25). Burkert, a philologist, has an extensive discourse on the use of loan words from the Near East. He states that the earliest Greek writing shows up shortly before 750 BCE in Naxos, Ischia, Athens, and Euboea intersecting exactly with the time of the “trading connections of Iawones from Syria via Euboea to the West” (26). He says that while the exact location of the transfer may be hard to pinpoint, it occurred rather rapidly form Phrygians to the Etruscans in a matter of a few decades, indicating that the idea of a slow indigenous development of the Greek alphabet had been discredited by Lilian Jeffery’s work (27).

Burkert seems to go so far as to give short shrift to the Egyptian influence on Greek culture and religion. As he describes the possible roots of the Greek tradition of liver augury, describing the priest clan of the Tamiradae at Paphos claiming to have brought the tradition from Cilicia, citing Tacitus and discounting the earlier source Herodotus’ claim for an Egyptian source as being unfounded (49; note 16, 182). Although I understand is desire to accentuate Semitic roots, discounting Egyptian roots seems to be somewhat counterproductive. The distinctions being made by Burkert seemingly have more to do with late twentieth century revisionism than historical fact. Although his speculations on the migration of technology, myth, and religion seem perfectly valid, his emphasis on the Akkadian, Phoenician and Assyrian roots is noteworthy.

Bernal in his extensive review of Burkert, complains of the lack of inclusion of the Egyptians and of the narrow time frame in which Burkert sets the impact on Greek culture of the Near East (Bernal 138). Bernal has bigger fish to fry, he seems to be out to debunk the concept of the Dark Ages in Greece as one of isolation from which the Greeks emerged in the Archaic period stating “Burkert appears to share the Hellenocentric view that … the ‘Dark Ages’ provide a significant barrier between the cosmopolitan society of the palaces and the ‘repurified’ Greek society that emerged in the early eight century” (138). He goes on to argue that the initial Semitic influence goes back to the earliest period of Bronze Age Greece and Minoan Crete to the early second millennium BCE (144). While I agree with Bernal on his assessment on the weakness of the Egyptian influence in Burkert’s argument, I don’t read Burkert as excluding earlier influences so much as focusing on the Archaic period and expanding upon our understanding of the extent of the influence of dispersion of ideas across geographic regions.

Writing of purification rituals, Burkert describes how there is a wide literature available for magic rituals whereas that in Greek is brief, allusive or dependent on later reports Burkert, (Burkert, 56). He discusses the piglet bloodletting rituals in Aeschylus description of the purification of Orestes for murder (57). He mentions one example of ritual purification in the Iliad called lymata or dirty water being disposed of (57), Deciding to look for the citation I found (Il.1.313-314) “while Atreus’ son told his people to wash off their defilement. And they washed it away and threw the washing into the salt sea.” (Trans. Lat. 83). This seems to be related to the offense to Apollo and his priest. Seeking further information about the matter I found this extract on

Arctinus of Miletus, The Aethiopis Fragment 1 (from Proclus, Chrestomathia 2) (trans. Evelyn-White) (Greek epic C8th B.C.): “Akhilleus [after slaying Thersites for his insults] sails to Lesbos and after sacrificing to Apollon, Artemis and Leto, is purified by Odysseus from bloodshed.” (Astima, Artemis n.p.).

An Apulian krater in the Louvre shows Apollo himself pouring the blood of the pig over Orestes Burkert affirms, although he does not show this image in the book (Burkert, 57). It is available on line from the web site of the Louvre in Paris. Below is the image described by Burkert with a description from the Louvre Museum in Paris where the krater is located:

The purification Orestes in Delphi.’ This exceptionally large bell-krater depicts the beginning of Aeschylus’s tragedy The Eumenides. The scene opens at the Temple of Apollo in Delphi, symbolized by an altar surmounted by the Omphalos, the navel of the world. Orestes has taken refuge here, fleeing the Erinyes, the terrible goddesses of vengeance. He is still holding the dagger with which he has killed his mother, Clytemnestra, to avenge his father. Behind him stands Apollo, holding a laurel branch in one hand and, with the other, shaking a piglet above the young man’s head in a gesture of purification. Artemis, the god’s sister, stands by his side.

(Padel-Imbaud, np).

The ritual purification in the Semitic world involved the blood of a pig as Burkert indicates in an excerpt from Babylonian ritual texts of purification (Burkert, 58). There is much evidence of purification rituals in the Near East from which the Greeks could have picked up from traveling seers and healers the specific practices mentioned above He goes on to make the point that even Apollo had to undergo ritual purification after slaying the Python, by going to Crete which Burkert associates along with Cypress as a center for the early Orientalizing period. He also notes that there are indications that the cult of Apollo itself has links to Semitic culture including the rituals around the new moon and the seventh day of the month (61). Although he clearly states that not all coincidental similarities of names and timing of events, are not evidence of Semitic influences, he feels that not enough recognition of the links that are the most likely hypothesis are given credibility by experts in the field and this book goes a long way in rectifying that lack of credit.

With much detail and copious notes, half again as long as the book itself, Burkert packs in a short text of 129 pages plus 90 pages of notes and bibliography an extensive and well- argued case for the continuous and extensive interaction between the Near East and Archaic period Greece. While he doesn’t give much shrift to the continuity of prior connections during the Bronze age, focusing on the period from about 800 – 650 BCE, he does not state that this was the only period of interaction, but the main early period. As I have stated before he leaves Egyptian sources largely neglected, but his effort is primarily aimed at debunking the approach of Orientalists and Hellenists that tries to examine Greece as a pure case of indigenous brilliance as the source of western civilization separate from the Near Eastern cradle in which the Greek baby rocked.

Works Cited

Atsma, Aaron J. “Artemis Goddess.” Theoi Project 2000 - 2011, Accessed Feb. 21, 2015

Bernal, Martin. “Burkert’s Orientalizing Revolution.” Arion, 4.2 (1996): 137-147.

Carter, Xxavier. “The Geometric Style Greek Archaeology,” Metamedia at Stanford Last modified Sat Dec 17/2005 06:09. Accessed 4 April 2015.

Lattimore, Richmond, Trans. The Iliad of Homer. Introduction and notes Richard Martin. Chicago: U. of Chicago Press, 2911.

Padel-Imbaud, Sophie. “The purification of Orestes in Delphi.” Apulian red-figure bell-krateine 23. Collection Campana, 1861, 1861 Known as the “Eumenides Krater” Cp 710. Louvre, France. Web, accessed 2/22/15.r. Department of Greek, Etruscan, and Roman Antiquities: Classical Greek Art (5th-4th centuries BC) Sully wing 1st floor Galerie Campana V Room 44 Vitr

Pomeroy, Sarah B., Burstein, Stanley M., Donlan, Walter, Roberts, Jennifer Tolbert, and Tandy, David, W. A Brief History of Ancient Greece Politics, Society, and Culture. Third ed. New York: Oxford U. Press. 2014.

Betwixt and Between

February 1st, 2015

Betwixt and Between talk with Mihika

I am hovering over a decision whether to drop the pretense of understanding the English language well enough to write it properly. Questions about my willingness to persevere in, the process of dissecting the English language, and attempting to become a better writer via the English Rhetoric program at CSULB have arisen. Dread at another sleepless semester has me halting before the gateway to eternal wisdom.

Dante purportedly originated the phrase: “Abandon all hope ye who enter here,” the warning at the gates of hell

Invested as I have become in attaining a degree in English Rhetoric, I find myself falling into continual despair at my inability to articulate correctly the brick and mortar terminology of the language. I have been reduced to watching ESL videos on YouTube in attempts to prop up my poor understanding of grammatical structure.


I am at another Rubicon, and sit here on my writing bed Hamletizing over whether to wrestle with my travails and misfortunes or to throw in the literary towel. And yes, I did consciously use Hamletize, that literary no-no. As my old girlfriend Nadine would famously say “fuck em’ if they can’t take a joke.” I am becoming much too aware of my phrasing for my native heart to take. Hesitating and bemoaning my lack of clarity, denigrating the artless expression of raw content, and thus forfeiting immediacy, for fear of clunky exhortations.

From: The Vault at Pfaff’s - Biographies - Search

Arguments over passive voice and active voice, transitive and intransitive verbs, proper pronouns and the lot have me quivering in fear over the next word, whether or not this sentence will falter and die a thousand deaths, or land in some version of literary limbo.

Aldous Huxley with “Limbo” From:

I can envision Dante, led by his faithful Roman guide Vergil, observing myself same words, enduring the slings and arrows of abuse from Chiron’s centaur horde. I can reference with the best of them, but only with the help of a well-worn Google search. Only the fragments of memory from the days when I could roam over the literary fields with some felicity have aided in my hunt and pecking in these more dour times.

Chiron Descending From:

So should I continue to abuse myself, lacking sleep, deferring literary projects, following the dubious path of academic acknowledgement, into my doddering last days, or eschew the trappings of academia and strike forth upon my own, hacking a path in the primordial-chthonic stew? I suppose, imagine, conjure, that to be the question dear reader.

I singe the body eclectic!

From: Scientists Are Cracking the Primordial Soup Mystery | Motherboard

Flora of Stoney Point Park, California

January 10th, 2015


Stoney Point rock formation and city park, in the western San Fernando Valley. A Los Angeles Historic-Cultural Monument located near Chatsworth Park North, in Chatsworth, Los Angeles, California From:

Flora of Eight Transects at Stoney Point: Significance Indications of Transition from CSS to Chaparral at Intersecting WTR and SCo region of California Floristic Province

Samantha Antu, Justin Chong, Gary Crethers, and Natalie Espinoza
Report written by Crethers. Data collected by Antu, Chong, Crethers and Espinoza.
Photos and tables as credited.


The flora data from eight transects taken in the southwest region of the Stony Point Park, Chatsworth area of Los Angeles County, was used to determine the vegetation type community according to the University of California Natural Reserve System and the Jepson Manual, Hierarchical Outline of Geographic Subdivisions. The data compared with data from three other groups examining other locations in the SW region of CA-FP, using Chi data analysis initially and then using Alpha, Beta and Gamma Biodiversity analysis. The determination that the vegetation in the Stony Point region was so divergent from that of the other regions, all of which were in the CSS, led to the tentative conclusions that this was a hard Chaparral plant community with some aspects of valley and foothill woodland vegetation. The plants in the region were suffering from prolonged drought conditions making plant species identification problematic. The constant use of the area by rock climbers also affected the vegetation. The authors recommend further study, including historical plant data correlated with climatic conditions and disturbance factors.


The Stony Point Park is a seventy-six acre complex of trails around a rocky outcrop located in the western region of the Valley in Los Angeles near the intersection of the 118 Highway and Route 27 Topanga Canyon Road, approximately 20 miles from the Pacific Ocean. This is an area where the California Floristic province or CA-FP, SW region (southwest region), WTR (western transverse region) intersects with the SCo (south coast) (Hickman; 1993, 44-45). The plant communities of this area are described in the NCR (University of California Natural Reserve System) as “Chaparral (Hard Chaparral) same in Muntz” and the “Valley and Foothill Woodland (includes Northern, Southern Oak Woodland; and Foothill Woodland)” (Ornduff, Faber and Keeler-Wolf; 2003, 115-118). The area is part of the Chatsworth Formation the oldest geological formation in the Simi Valley region, forming in the Upper Cretaceous period 75 to 70 million years ago. Sandstone is the major component of this formation originally part of deposits left by turbidity currents in a submarine canyon creating deposits 6000 feet thick. The transverse zone created by the end of subduction 30 million years ago with the beginning of the transverse slippage process by which the Pacific plate is moving in a northwesterly direction relative to the North American plate represented by the San Andreas fault has created the current geological conditions. Layers of grayish rock when exposed to weathering appear brown to reddish brown in layers of thick sandstone interleafed with thin layers of mudstone (Squires; 1997a, 294-296), figure 1.


Figure 1 us geological survey paper 1515 san andreas]fault 1990-1991. Map shows elevations.

The region fragmented in terms of urban development in relationship to natural ecosystems. Stoney Point itself is a popular rock climbing and hiking area. The area transected could be qualified as disturbed with many hikers seen tramping around the sites. There is a horse stable directly adjacent to the south of the region we selected. Datura Wrightii, the first species examined seemed to prefer the disturbed area with a lot of human activity. Stoney Point is part of the Mediterranean climate zone (mild, wet winters and hot dry summers), which has recently been undergoing drought conditions which may be a reflection of climate change. Recent studies of Brassica rapa have indicated that evolutionary change is occurring in species as well as natural plant plasticity (Franks, and Weis; 2008). Drought in the region cannot be specifically determined to be a result of warming in the SST due to the contradictory effects of the high abnormality over the eastern Pacific and the increased atmospheric humidity (Wang and Schubert; 2014). The vegetation is dispersed with clumps of denser vegetation near the dry water channel and at the edge of the horse stable and homes where there may be some runoff creating the potential for an oasis like microclimate, although no water flow was observed. These species included Centaurea melitensis, Quercus agrifolia, Rhus ovata, and Eucalyptus globulus. The rocky southern slope of the hill studded with large boulders that provide some shelter for vegetation. Stipa coronata especially seemed adapted to this environment. Santa Ana winds are particularly strong in the region, with the author experiencing gusty winds on a second visit to the site.

Materials and Methods

The group used a tape measure to divide each transect into segments of 1 meter over a 10 meter length for 11 identifications each. GPS data gathered at the beginning and end of each transect using GPS Status data available as an app for cell phones. The closeness to the rock wall of the hillside and some of the larger boulders made readings less than 100 percent reliable. Data was recorded manually on transect forms with pen and pencil with the tasks being shared by all participants. Eight transects were taken, sampling two on the trail entering the site from the Topanga Canyon Road. There was one transect taken among the rocks on the south side ridge of Stoney Point. One transect taken in a grove of trees among sheltering boulders. Another three transects were done along the dry watercourse and a final transect was made among trees that were on the edge of the park paralleling a housing development to the south. The choices made sampling different terrains and vegetation in a random manner as we moved in an easterly direction, and then doubled back for the last transects. Antu, Chong, Crethers, and Espinoza took data sampling on November 8, 2014. Crethers did a follow up on November 16,, 2014.

Plant identification was done with a combination of photographic images taken on the spot and cuttings from species observed at the transect points. The images checked against Calflora, Google images, the NPIN: Native Plant Database at, Wiki articles, Jepson Manual of Higher Plants and Introduction to California Plant Life as well as consulting with Professor Rodrigue who initiated the research site and methodology proposal. The plant data analyzed by Gary Crethers and Justin Chong; Chong then created an excel spreadsheet with the data. This data further modified by Crethers and Professor Rodrigue and reviewed by Antu and Espinoza. The data gathered was subject to a Chi-square test by Samantha Antu, and then Antu performed a comparison analysis with alpha, beta and gamma diversity tests against the data gathered by three other groups for the Southern California region. These included data from transects taken from the Bolsa Chica Wetlands, Palos Verdes at the Portuguese Bend Reserve, and Sepulveda Basin Wildlife Reserve.


The identifications hampered by the extremely dry conditions of the drought. (Swain et. al., 2014, S3; Wang and Schubert, 2014, S7). See figure 2.


Figure 2 California Precipitation over long historical periods. From:

Plant images for identification purposes were almost universally from when the plants are flowering. There were large areas with no visible plant life or unidentifiable plant debris. Of the 88 separate identification locations, 38 were bare ground or rock face or 43 percent of the area. This indicates the discontinuous nature of the vegetation. Species tended to clump together. Only twelve species identified in transects with dirt being the most common. Only twelve species identified in transects with dirt being the most common. See Table 1 below.


Chi-Square results showed the region to be anomalous in relationship to the other groups. Bolsa Chica Reserve and Portuguese Bend Reserve are both CSS environments directly on the Pacific coast. Sepulveda Basin Reserve has riparian CSS, with indications of a transition to the chaparral of the WTR, as the SepulvedaF14 data shows. Species Salix goodingii, or Gooding’s willow, Baccharis salicifoila, or mule fat, and Baccharis pilularis, or coyote brush, predominant in the groups transects, indigenous species. Whereas Datura wrightii, jimsom weed, Ambrosia psilostachya, or ragweed, and Hirshfeldia incana or Mediterranean Mustard predominated in StonyPointF14 data, with ragweed and mustard both invasive species, according to the results posted by Rodrigue (Geog.442, 2014).

The Alpha Beta diversity comparison below indicates the degree of diversity of the other sites. We have twelve different species at Stoney Point indicating the least diversity among the sites. But then when compared to the other sites on the Beta diversity Stoney Point has the least divergence with Sepulveda and the greatest with Bolsa Chica. The Gamma diversity of the region is 52.


Figure 3 Alpha Beta Diversity comparing Stony Point Data to the other three sites (Samantha Antu 2014).
That would indicate that geographical distance maybe significant as a factor, as Bolsa Chica is the furthest away from Stoney Point at approximately 50 miles. Palos Verdes is next at 38 miles and Sepulveda is closest at 10 miles, but physical distance is not necessarily significant in and of itself, if the climatic conditions are the same over the entire regional environment. A more important factor would be the distance from the maritime influence of the ocean. As has been stated, Stoney Point is 20 miles from the Pacific Ocean. It is almost due north from the mouth of Topanga Canyon. Bolsa Chica and Palos Verdes sites are both less than a mile from the Pacific Ocean. Sepulveda site is approximately 10 miles from the ocean, almost exactly half the distance that Stoney Point is from the Ocean. Looking at the topography, the Palos Verdes site has a rapid increase of altitude from near sea level at about 50 meters to 280 meters or almost 1000 feet. Bolsa Chica has elevations that are all very near sea level all less than 5 meters, 15 feet or less elevation. Sepulveda is on the other side of the Mulholland Pass. It is a riparian site with the LA River running through it and as figure above indicates it is in the 205 to 220 meters altitude range about 600 feet. Whereas the Stoney Point readings were at about the 310-340 meter level over 1000 feet. Elevation in itself clearly is not the distinguishing factor. A combination of elevation, distance from the ocean, wind currents affecting rainfall, whether or not the microclimate is within a rain shadow or not all are factors. Stoney Point partially blocked by the higher Simi Hills to the west and the Santa Monica Mountains to the south does not benefit as directly from the coastal CSS climate as the other areas.


Figure 4 California Floristic Province Map from the Jepson Herbarium From:

The constant influx of visiting humans and the proximity to residential areas, provide many opportunities for invasive species to infiltrate the park that is isolated from the larger, more natural ecosystems of the Simi Hills. The species along the dry watercourses were a mixture of introduced species such as the Eucalyptus globulus, brought from Australia to provide drought resistant timber in the nineteenth century, Rhus Ovata or sugar bush, and Quercus agrifolia, or coast live oak. The last two are native and the coast live oak used by Native Americans for the acorns to produce one of their dietary staples. This expected as the climatic conditions change from SCo with its milder temperature range due to the mitigating effects of the maritime ecosystem along the coast inland. In addition, the coastal fog in the summers mitigates the transfers a greater degree of moisture to coastal plants spared some of the effects of the hotter and dryer conditions as one moves inland. The hot, dry summers and cool wet winters reflect a Mediterranean climate, which transits to a montane environment moving inland and upland, with its Chaparral, Valley, and Foothill ecosystem.


The results would tend to indicate with the lack of shared species, that the Stoney Point data is from a different plant community, than that directly on the Pacific coast, in this case identified as Chaparral and Valley and Foothill Woodland. Dirt appearing as the most common identifier indicates the lack of foliage density. This seems to be the result of human use of trail areas and the severe drought conditions have caused many species to die back and subsequently become hard to identify. Still we concluded the species reflect those found in Inland Scrub or Chaparral zone. Twenty miles from the ocean, species in Stoney Point have more of the characteristics of species found in the inland scrub rather than CSS, although identification was somewhat problematic. The group bolstered fieldwork by checking the Jepson Manual of Higher Plants and Introduction to California Plant Life area maps to confirm this conclusion. See Figure 4 above.

Further research:

Prepare a historical study of introduction of invasive species and the advisability of removing them from such a small ecological island.
 Pre-Colonial Indigenous influence on species and habitat has been profound and needs further research, see Appendix 1.
 Effects of Climate change and extended drought on whether the CSS area is reduced and replaced by Chaparral species or if the opposite occurs or some more complex adaptation.
 The Urbanization effect on habitat and species resilience, including the effects of pollution, small versus large ecological islands and the possible linking of the park with other areas to provide corridors for native fauna and flora is another area for further study.

Appendix 1: Notes on Native American Land Use and Datura Wrightii

Datura Wrightii used by the indigenous people of the region for a variety of purposes. According to Edward D. Castillo in his article on California Native Americans, Datura or Jimsonweed was used male puberty rituals due to its hallucinogenic properties (Castillo 1998). The area around Stony Point was a traditional site for the local Tataviam tribal people called Momonga and was a mortuary area according to the tribal web site of the Fernandeño Tataviam Band of Mission Indians. They also claim the use of jimson weed in the making of baskets. “The historical Tataviam ate acorns, yucca, juniper berries, sage seeds and islay, and they hunted small game. Jimsonweed, native tobacco, and other plants found along the local rivers and streams provided raw materials for baskets, cordage, and netting” (Fernandeño Tataviam Band, History).


“Momoy (Chumash) – Datura wrightii

Also called California Jimson Weed or in Spanish, toloache, this small bush is common in disturbed areas and often considered one of the most sacred plants in the Chumash world. According to Cecilia, Momoy protects and tickles the soul, brings you back to earth. Ingestion of the root mixture would initiate young boys or girls into adulthood and can induce sacred dreams or hallucinations. Unfortunately, the dreaming-dose can inhibit breathing, become poisonous, or induce blindness. It can be dangerous or deadly, and not recommended outside of sacred, not psychedelic, Chumash ceremonies. In small amounts it can help a patient breathe as aromatherapy mixed with yerba santa leaves (Eriotdictyon crassifolium) or destress as a foot soak” From:

The issue of how First Nation Californians managed their ecosystems largely through controlled burns and the introduction and removal of species makes the issue of what is native, even more complex. The example of the fox population on the Channel Islands has become an issue as Sharon Levy points out that there are strong indications that the fox was introduced by Chumash or other early human arrivals (Levy 333), which has become controversial in determining how far back one should go in restoring original ecosystems. It also brings up the question as to whether there is such a thing as an original ecosystem since the complex nature of the environment is constantly adapting and changing, at what point is restoration simply advocacy for an ideological position? Standards seemingly based on some aesthetic of diversity as an aspect of beauty, rather than a vain attempt to recreate a frozen moment in time because of some purported scientific reason, or perhaps based on the best pragmatic determination as to what will enhance our own survivability. Self-interest ecology seems like it might appeal to the rightward shift in Congress for continued funding.

Jan Timbrook points out that before the arrival of Europeans the local Chumash and Tongva peoples used controlled burns to modify the natural environment. The practice ended by the Spanish missionaries causing the ecosystem to change and gradually lose much of the character it had at the time of the arrival of Europeans (Timbrook, 244). This has led some such as Kat Anderson and Michael Moratto to suggest that the Native American land use practices led to much healthier forests in the Sierra Nevada and bringing Naïve practices back into use. The claim is that protection of supposedly pristine eco-islands is not even historically an accurate view of pre-invasion California, particularly in the Sierra Nevada Mountains (Anderson and Moratto, 187-188).

Certainly a deeper look at what is the natural environment to be preserved needs to take into account thousands of years of Native American husbandry practices as well as the world wide phenomena going back perhaps hundreds of thousands of years in Africa in particular.

If you would like to see the original paper in full color you can contact me at “” and will gladly email you the article.

Works Cited
Anderson, M. Kat, and Michael J. Moratto. 1996. “Native American land-use practices and ecological impacts.” In Sierra Nevada ecosystem project: final report to congress, 2: 187-206 (accessed December 12, 2014).
Calflora: Information on California plants data contributed by institutions and individuals, including the Consortium of California Herbaria. [web application]. 2014. Berkeley, CA: The Calflora Database [a non-profit organization]. Available:, (accessed: Nov. 14, 2014).
Castillo, Edward D. 1998. “Short Overview of California Indian History.” California Native American Heritage Commission., (accessed December 12, 2014).
Fernandeño Tataviam Band of Mission Indians. 2014. “History.” Fernandeño Tataviam Band of Mission Indians. villages/tribal-citizens-ancestral-villages, (accessed December 12, 2014).
Hickman, J.D. (ed.) 1993. The Jepson Manual: Higher Plants of California. University of California Press, Berkeley, CA.
Levy, Sharon. 2010. “Island Fox Paradox.” Bioscience 60, no. 5: 332-336. MAS Ultra - School Edition, EBSCOhost (accessed December 7, 2014).
NPIN: Native Plant Database, (accessed November 14, 2014).
Ornduff, Robert. Phyllis M Faber, and Todd Keeler-Wolf. Introduction to California Plant Life. Berkeley: University of California Press.
Rodrigue, Christine M. 2014. Geography 442 Transect Data Spread Sheet. (accessed December 3, 2014).
Squires, Richard. 1997a. L. Geologic Profile of Simi Valley. Simi Valley A Journey Through Time Ed. Bill Appleton. Simi Valley: Simi Valley Historical Society and Museum.293-301. (accessed November 14, 2014).
Swain, Daniel L., Michael Tsiang, Matz Haugen, Deepti Singh, Allison Charland, Bala Rajaratnam, and Noah S. Diffenbaugh. 2014. “2. The Extraordinary California Drought of 2013/2014: Character, Context, and the Role of Climate Change.” Bulletin of the American Meteorological Society S3-S7. Academic Search Complete, EBSCOhost (accessed December 7, 2014).
Flora of Eight Transects at Stoney Point 10
Timbrook, Jan. 1990. Ethnobotany of Chumash Indians, California, Based on Collections by John P. Harrington. Economic Botany. 44, no. 2: 236-253 (accessed Dec. 12, 2014).
Wang, Halian and Siegfried, Schubert. 2014. “3. Causes of The Extreme Dry Conditions Over California During Early 2013.” Bulletin Of The American Meteorological Society S7-S11. Academic Search Complete, EBSCOhost (accessed December 7, 2014).

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