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--- groworld_vegetal_culture [2013-01-25 07:00] – [GroWorld: Experiments in vegetal culture] maja
+++ groworld_vegetal_culture [2013-01-25 07:23] – nik
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-Culture, in the sense of cultivation of minds and behaviours, is one of the most enduring phenomena through which we shape our world (Brand 1999). We leave cultural expressions, including religious sites, shipwrecks and public art, as hand-prints on the environment we share with other species. Enhancing and depleting ecosystems. Some preindustrial societies saw themselves as a part of ever-widening cycles of nature. We can still experience their silent memorials in the form of animist and Buddhist temples in Asian landscapes, or pagan sites scattered throughout Europe. With the advent of the industrial age and modernism, European cultures became increasingly divorced from the non-human "planetary other" (McKenna 1992), so that the two evolved in parallel for a while, only to begin converging again in the unlikely places such as sites of failed industrial experiments. The Chernobyl “involuntary park” is a marvel of biodiversity and adaptation to a technological disaster (Sterling, retrieved 2010). Abandoned factories in the German Rühr are now colonised by cultural initiatives, such as the Zollverein. Both cultural and natural changes are slow but tenacious forces often marginalised in a world dominated by economic rationalism. They are messy tangles of emotional, spiritual and physical values, irreducible to simple graphs and statistical analysis, and as such are often ignored.
+Culture, in the sense of cultivation of minds and behaviours, is one of the most enduring phenomena through which we shape our world (Brand 1999). We leave religious sites, shipwrecks and public art as hand-prints on the environment we share with other species. Enhancing and depleting ecosystems. Some preindustrial societies saw themselves as a part of ever-widening cycles of nature. We can still experience their silent memorials in the form of animist and Buddhist temples in Asian landscapes, or pagan sites scattered throughout Europe. With the advent of the industrial age and modernism, European cultures became increasingly divorced from the non-human "planetary other" (McKenna 1992), so that the two evolved in parallel for a while, only to begin converging again in unlikely places such as sites of failed industrial experiments. The Chernobyl “involuntary park” is a marvel of biodiversity and adaptation to a technological disaster (Sterling, retrieved 2010). Abandoned factories in the German Rühr are now colonised by cultural initiatives, such as the Zollverein. Both cultural and natural changes are slow but tenacious forces often marginalised in a world dominated by economic rationalism. They are messy tangles of emotional, spiritual and physical values, irreducible to simple graphs and statistical analysis, and as such are often ignored.
 On the other hand, technology – another human contribution to the planetary ecosystem – is embraced by the same economic and political powers as a panacea to most contemporary challenges, from environmental turbulence to financial crises. From prehistoric seed-collecting and early agricultural ploughs through to nanotech, technology has become a persistent mark of humanity, in the shape of tools and techniques through which we analyse and interact with the world. Although how we use and think about technology has had a substantial influence on cultural changes and the eco-systems we live in (digital technology being the most recent example), it can never fill the cultural void left in the wake of the erosion of the grand narratives of the 20th century. Technology in isolation cannot provide truly encompassing visions of what a society could become, even though we have attempted to understand culture (and the whole universe) in terms of technological models – as clockwork, steam machine, or computer. The limitations of these models have become gradually apparent as science (and common sense) has dug deeper into the fundaments of reality. Now, after ages of superimposing technological worldviews on living systems, perhaps it is time to evolve technology from life.
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 Gardening can be a purposeful cultivation of plants as food and medicine. It can also be a meditative activity that allows us to contemplate the effects of our actions on our immediate surroundings. Alternatively, gardening can become a collective endeavour that brings communities together to resist monocultural hegemony. Gardening is humanity’s most direct hand-to-leaf interaction with living plants. In groWorld, gardening has taken on all of these dimensions – growing food, meditating, and building a community; whether through growing plants on windowsills, rooftops, back-yards, church yards, unused lots or public parks. To create urban gardens groWorld follows permaculture principles, specifically focusing on the techniques of permaculture guilds and companion planting (Holmgren, 2002). These techniques are based on creating permanent, self-sustaining gardens through “collaborations” between individual plants. Guild gardening is advantageous in urban settings, where it is used to grow a variety of species in small spaces and keep scarce soil fertile for as long as possible. In Brussels, FoAM's experiments focused on medicinal plant guilds that can thrive on roofs and balconies, including native fennel, wormwood and nasturtium. In Amsterdam, FoAM engages local communities in redesigning church gardens to form edible parks, centred around hardy native plants – the guilds of raspberries, marigolds, garlic and many other common edibles.
-groWorld’s vision of urban gardening doesn’t stop at fenced-off back-yards and allotments, but sees cities as continuous green passages from industrial to vegetal culture. For nearly ten years, groWorld’s gardeners have been spreading and harvesting native flora in industrial zones, city centres and abandoned lots – in Belgium, the Netherlands, UK and Australia. We share the views of Urbanibalism that “the city should become a natural source of food and a place for diverse forms of life that grow autonomously from any planned city ecology. The city becomes a spontaneous convivium” (Maas and Pasquinelli, Retrieved 2010).
+groWorld’s vision of urban gardening doesn’t stop at fenced-off back-yards and allotments, it sees cities as continuous green passages from industrial to vegetal culture. Since the begining of the millenium, groWorld’s gardeners have been spreading and harvesting native flora in industrial zones, city centres and abandoned lots – in Belgium, the Netherlands, UK and Australia. We share the views of Urbanibalism that “the city should become a natural source of food and a place for diverse forms of life that grow autonomously from any planned city ecology. The city becomes a spontaneous convivium” (Maas and Pasquinelli, Retrieved 2010).
 Even though postindustrial cities have the potential to become spontaneous conviviums, consumer culture, privatisation of public spaces and propagation of indoor entertainment have taken many a citizen away from the vibrant freshness and wind-blown vigour of urban gardens and parks. Some city-grown children don’t know that meat was once the living flesh of animals; many urbanite adults don’t recognise edible plants growing under their feet. To assist these people with spotting and sharing information about food sources that surround them, FoAM in Amsterdam developed Boskoi, an interactive survival guide for urban foragers equipped with mobile phones. The Boskoi app displays edible species in an area, accompanied by expert advice from seasoned gardeners and botanists. With the assistance of Boskoi, even a novice forager can stroll through the city after work and casually collect herbs, fruits or vegetables to add to their dinner.