Monthly Archives: September 2021

Ecological Art and Black Americans’ Relationships to the Land

Ecological Art and Black Americans’ Relationships to the Land

A Review Essay by Mary Jo Aagerstoun, PhD

Hood, Walter, and Grace Mitchell Tada, eds. Black Landscapes Matter. Charlottesville: University of Virginia Press, 2020. 200 pages. Color and black and white illustrations. $35 (paperback)

Taylor, Dorceta E. Toxic Communities: Environmental Racism, Industrial Pollution, and Residential Mobility. New York: New York University Press, 2014. 342 pages. $25.45 (paperback)

Ruffin, Kimberly N. Black on Earth: African American Ecoliterary Traditions. Athens, GA: University of Georgia Press, 2010. 212 pages. Black and white illustrations. $22.95 (paperback)

Deming, Alison H. and Lauret E. Savoy, eds. Colors of Nature: Culture, Identity, and the Natural World. Minneapolis: Milkweed Editions, 2002, revised 2011. 337 pages. $22.00 (paperback)

Savoy, Lauret E. Trace: Memory, History, Race, and the American Landscape. Berkeley: Counterpoint Press, 2015. 225 pages. $16.95 (paperback)

I am considering these texts as research for a book I am writing and to help advance my anti-white-supremacy self-education. In my research so far, I have found few Black (1) artists who engage with environmental and climate disruption issues in established, fully ecological art ways. I wanted to understand why.

Works by artists of any ethnic and racial background that fit within the currently established definitions of ecological art are few. The number of Black artists’ projects that address environmental crises in the ways described by this definition is also small. Fewer still meet my (evolving) criteria for inclusion in my book. There are barriers responsible for these small numbers. As in many other US political, economic, and cultural arenas, these barriers become more formidable for Black artists and other artists of color.

There have been several definitions of ecological art over the movement’s several-decade history. The most recent states, in part, that the practice:

…seeks to preserve, remediate and/or vitalize the life forms, resources and ecology of Earth, by applying the principles of ecosystems to living species and their habitats throughout the lithosphere, atmosphere, biosphere, and hydrosphere…involving functional ecological systems-restoration, as well as socially engaged, activist, community-based interventions.
 (2)

My criteria (so far) for inclusion of projects in the book are not limited to this definition, but include other measures which are in active development and interrogation as I continue my research. The ones that will likely endure (3) will assess projects concerning whether they:

–directly address the destructive effects of the Anthropocene;
–counter baked-in “de-futuring” which design theorist Tony Fry identifies as a key characteristic of our anthropocentricity;
–contribute to the “Great Turning” envisioned by Buddhist eco-philosopher and activist Joanna Macy;
–“stay with the trouble” as scientist-philosopher Donna Haraway has urged in her book of that title;  
–follow the directions suggested by the indigenous poet-scientist Robin Kimmerer in several texts, lectures and interviews; and
–foster “flourishing”–a concept defined by ecofeminist philosopher Chris Cuomo.

The works by African American artists I have considered closely to date include:

–The philosophically dense abstractions and performances of Torkwase Dyson that address natural and human-devised above- and underground structures as well as lines and borders, exploring their relationships to constriction and freedom for the Black body and psyche in motion;
–The lyrical, often dream-like landscape-based photo-narratives of Allison Janae Hamilton that encourage viewers to interrogate their reactions to Black people in nonurban, often “wild” settings;
–The community-embeddedness of LaToya Ruby Frazier’s documentary photographic projects, especially her 2016 Flint Is Family, which offers portraits of Black resilience in toxic landscapes;
Pope.L.’s Flint Water project and his other recent works about water;
–Seitu Jones’s currently in-process intervention ARTARK on the Mississippi River near his home in Minnesota, that is part of his ongoing focus on igniting community engagement with Black justice issues.  ARTARK seeks to connect Black communities in St. Paul with the Mississippi River they often only see when crossing a bridge;
 —Calida Rawles’ portrayals of  black bodies immersed in water that is both menacing and cradling;
Jordan Weber’s gardens that heal soil and Black youth; and
–Walter Hood’s significant public art that seeks to return visibility and dignity back to landscapes long-neglected precisely because they were where Black people have lived and died. 

The works of these Black artists have taught me that the priorities expressed in them are often in dialogue with the long history of Black community-engaging environmental justice activism dating back to Emancipation. They have helped me understand it will be necessary to reconsider how the established criteria and definitions of ecological art, as well as my intent to sharpen and expand them, will resonate differently with Black populations’ lived experiences. I needed help to do this.

Enter the five books I will discuss here:

The 2017 Hood and Tada anthology Black Landscapes Matter offers “notes from the field” by Walter Hood and other Black landscape architects and urban planners. Hood makes clear in the Introduction how significant and wide-ranging in kind and location are the Black landscapes explored by his contributors:

Black landscapes matter because they . . . bear the detritus of diverse origins: from the plantation landscape of slavery, to freedman villages and new towns, to agrarian indentured servitude . . . northern and western migrations . . . [and to] segregated urban landscapes . . . [Their] constant erasure is a call to arms.    

In Hood’s own public art and place-making work, design aesthetic and amelioration intent merge with memorial gesture. They honor and bring to visibility Black landscapes that have been consistently devalued and erased of all references to the histories of African American habitation and use. A recent example is Hood’s landscape design for the International African American Museum in Charleston, South Carolina, currently under construction at Gadsden’s Wharf. The location is stained by its connection to slavery.  For several years beginning in 1803, during a short hiatus in Congressional bans on the importation of Africans for enslavement, over forty thousand Africans were brought to the United States through Gadsden’s Wharf (4). Hood’s design seeks to elevate the infamous history of the site, transforming it into an opportunity to reflect upon and honor African American ancestors’ struggles, suffering, and contributions.

Hood is committed to memorializing erased Black landscapes and reclaiming the Black “mundane.” Hood identifies this “mundane” as omnipresent objects in urban neighborhoods (like power boxes, light posts, street signs, curbs and gutters) that activates space in places important for generations of Black people. Hood’s projects are documented in twenty pages of color photographs, organized in sections labeled The Everyday and Mundane, Lifeways, and Commemoration.

Beyond attention to Hood’s own work, the book offers points of view about specific Black landscapes across the United States, seeking to demonstrate their worth: that they “matter.” In prose both passionate and precise, Hood’s commentators reveal the pain, defeat, determination, and progress African American communities have experienced and instigated on rural land, in Black towns, in urban neighborhoods, and on historically Black college campuses. The book also details essential initiatives by Black planners and landscape architects in North and South Carolina, Louisiana, Tennessee, Detroit, the San Francisco Bay Area, Cleveland, Atlanta, and many more locations, marking the extent and depth of the Black Diaspora across diverse US landscapes and documenting efforts to bring them to visibility.

In Hood’s anthology, and in the other texts discussed here, it becomes clear that the work of making Black landscapes matter to the American culture at large is never complete. The books describe how invisibility has too often overtaken brave, hard-won initiatives. The intent to honor the manifold experiences that inflect the spaces historically occupied by Black people has too often not been sustained, for many reasons. The invisibility that consistently overtakes these landscapes contributes to their ongoing devaluation and exploitation, and to the marginalization of the Black populations who have lived and are living on them.

Dorceta E. Taylor’s (5) mammoth accomplishment, Toxic Communities: Environmental Racism, Industrial Pollution, and Residential Mobilitydocuments this oscillation of Black landscapes from invisibility and erasure to vivid and instructive presence and back to invisibility again. Taylor, a sociologist and professor at the University of Michigan School of Natural Resources and Environment, offers readers an exhaustively researched, carefully categorized bibliographic essay of stunning force. 

Written in terse and carefully chosen sociological language, the book’s presentation ranges widely—and tellingly—over tough questions: Why are people of color predominant in polluted, health-risky places? Who can leave such places, and why do so many Blacks and other minority groups stay in such situations? Which came first to these sites, pollution or people of color? Is it a coincidence that dirty and dangerous work is so often located in or near communities of color?

Taylor offers decades of research on Black communities that continue to be affected by toxic industrial processes and waste. We see that courageous activism has at times successfully daylighted toxicity and its effects and even spawned some cleanup activity. However, these successes are too often momentary. Taylor’s narrative describes many positive moments as well as the too-frequent subsequent re-toxification and reemergence of declining health and economic woe.

A 2015 review of Taylor’s book in the Natural Resources Journal concludes that:

Toxic Communities is packed with valuable information that will appeal to professional lawyers, sociologists, political scientists, activists, community organizers, and others with a direct interest in environment and social justice. By focusing on facts, however, the stories of real people are at times lost. Much of the book may be difficult and less engaging for environmental justice novices. Those with a professional interest in the field, however, will likely embrace this book as a valuable resource, akin to an encyclopedia of environmental justice research. (6)

Kimberly N. Ruffin’s Black on Earth: African American Ecoliterary Traditions explicates first-person accounts, fiction, and poetry providing the real-people stories missing in Taylor’s book. Ruffin’s strong argument is that the varied examples of Black eco-literature she has selected to analyze, ranging from enslavement to the current climate crises, demonstrate African Americans’ longstanding ambivalence toward land and nature.

Ruffin contends that land has been experienced by Black people in the United States as both burden and beauty. She argues that the burden experience has resulted in the marginalization of Black people in relation to the environmental movement’s call to responsible action. She asserts that marginalized Black people are unlikely to address the damaged land and rapidly deteriorating biodiversity of areas beyond the places they inhabit because they “will have little interest in ecological duties and responsibilities if flaws in human ethics continue to go unaddressed.”

Ruffin suggests that art interventions, like the eco-literature in her book, can be a bridge to an expanded human and land ethic, “set[ting] the stage for the ecological righting that needs to take place if the human race is to survive.” She argues that for Black people to become involved ecological citizens will require “difficult, indeed burdensome, discussions and decisions, [but] it also gives us a reason for egalitarian celebrations of our ecological embeddedness.” She calls for many ways to engage and activate community to this end. She asserts that confrontation will be necessary, but this must be joined by enjoyment and celebration. We must embrace both burden and beauty.

Ruffin begins and ends her book with references to trees, emblems of her book’s theme of burden and beauty. In the opening paragraph, Ruffin notes: “For as long as Africans have been Americans, they have had no entitlement to speak for or about nature. Even in the twenty-first century, standing next to a tree has been difficult.” She follows this statement by describing a 2006 so-called “white tree” event on a high school campus in Jena, Louisiana. The tree had been a gathering place for white students. It was generally understood that Black students were not welcome to sit in the tree’s shade.

When it became known that a Black student had asked permission from the school’s administration to sit under the tree, nooses appeared hanging from its branches. After a group of Black students beat a white student in the aftermath of the noose incident, five of the Black students involved were arrested and charged with attempted murder A mass demonstration ensued, protesting the charges.

The school’s solution was to fell the tree. Ruffin argues that this decision was a “missed opportunity to make a once ‘white’ tree part of a new complex historical narrative, sophisticated enough to acknowledge an unjust past and to set the stage for a more just future.”

At the end of the book, Ruffin returns to a tree, this time to an ancient oak conjured as metaphor by Black New Orleanian writer and Xavier University professor Ahmos Zu-Bolton II. The poet offers readers an opportunity to “sit under a figurative ‘black tree’” as the poem’s granny interlocutor speaks. Her ownership of the land that supports the tree represents her family’s resilience and belonging and the persistence of the life force streaming through the African American experience of burden and beauty:

[. . . the tree] was born during slavery times
but
it’s free now
And as long as it’s standing on
my land, it can shake its leaves
and spread its wings
anyway it damn well please . . .

Colors of Nature: Culture, Identity, and the Natural World (2002, revised 2011) could be a companion to Ruffin’s detailed explication of the history of Black eco-literary production since slavery, though Colors appeared over a decade earlier. Colors is an anthology edited by Euro-American poet Allison H. Deming, professor of English at the University of Arizona, and Lauret E. Savoy, professor of environmental studies and geology at Mount Holyoke College who self-identifies as of mixed heritage: African American, Native American, and Euro-American. Many of the entries were commissioned from eminent authors of color specifically for this book; none of the entries was pulled from deep history as were some of the pieces included in Ruffin’s text.

Colors’ editors say their book was instigated by a troubling, recurring question: “Why is there so little recognized ‘nature writing’ by people of color?” They argue that the question requires interrogation because the definition of nature writing has been limited for more than a century to European or Euro-American explorations of nature as “wilderness.” It is past time, they say, to consider seriously those writings that address the far more diverse nature people of color have inhabited: rural and urban, “indigenous, indentured, exiled, (im)migrant, [and/or] toxic.”

Deming and Savoy’s selections were not written exclusively by the descendants of enslaved Africans; one-third of the entries are by African American writers. Readers are offered several dozen recent poems, essays, reports, and short fiction by American authors of a range of racial and ethnic backgrounds who, in the editors’ words, “creatively present how identity and place, human history and ‘natural’ history, power and silence, social injustice and environmental degradation are fundamentally linked.”

All five books I consider in this essay address the themes of silence and invisibility. And, for the books’ authors, silence is not golden. As Colorsco-editor Lauret Savoy notes in her afterword: “silence and denial have kept too many Americans from knowing who ‘we the people’ really are.” She expresses the hope that Colors can help “bring into dialogue what has been ignored or silenced, what has been disconnected or dismembered.”

Savoy’s memoir, Trace: Memory, History, Race, and the American Landscape, extends Colors’ purpose of bringing what has been ignored or avoided into dialogue. Savoy explores the dismemberments and disconnections of her own family history, poetically entangling them with the geological and human history-inflected landscapes in which her family’s complex relationships, histories, dramas, and denials have been enacted over extended periods.

Savoy is a professional geologist, so her text offers insights that are both scientifically based and poetically expressed. Through skillful blendings, Savoy conjures how Earth’s layered histories in rock and soil merge with the dramatic, often tragic, human events enacted over long time on a variety of landscapes inhabited and traversed by Savoy’s family. She helps us, as she is helping herself, see clearly the connections and relevance these landscapes have to her excavations of the puzzling silences and voids in her own mixed-heritage family history.

In one section of the book, Savoy describes eventful weeks she spent examining the deeply historied environs of Fort Huachuca in Arizona, fifteen miles from the US-Mexico border (7). Her mother, an Army nurse, had been stationed there at the end of World War II. Her mother did not understand what motivated her daughter’s wish to experience the landscape first hand:

“Why do you want to go there?” I couldn’t answer my mother’s question when she was alive [but . . .] my reasons . . . became far-reaching. [I found a place where] frontiers collided, where consequences still unfold . . . Gloria Anzaldua called a borderland “a vague and undermined place created by the emotional residue of the unnatural boundary . . . in a constant state of transition [where] the prohibited and forbidden are its inhabitants.”

Savoy intended to visit the fort to know if experiencing its physical location, together with her excavation of the region’s human histories, could tell her more about her mother. Her initial intent was to learn when, how, and why African Americans came to this remote Arizona desert location. What she learned was far deeper, spanning centuries:

So many dividing lines have criss crossed this valley . . . [While] visitors to the . . . Aravaipa Canyon can believe they’re hiking in pristine nature, they [probably do not know anything] of the landscape’s tragic unnatural history and burden of violence.

She continues, describing examples of violence enacted in this landscape over many years, as in this passage:

Over a century ago, an American entrepreneur owned copper mines at the San Pedro’s headwaters in Cananea, Sonora [Mexico]. A strike there helped kindle the Mexican Revolution. Today, Cananea hosts one of the largest open-pit copper mines in the world, owned and operated by a corporation in which American interests are key.

The landscape’s relationship to colonial occupation and contemporary extraction, the fort’s often unsavory military activities for more than a century, and the impact these uses had on land and indigenous people come together in another poignant passage. Savoy recalls a moment when, while caressing an old photograph of her mother in uniform, suddenly time and the excavated histories that informed her visits to the Arizona borderland seem to collapse:

Vivian Reeves is fully alive in the shutter-clicked moment . . . Touching this image I try to imagine innumerable present moments in this borderland. An afternoon like this day, but in 1542, In April 1871. April 1945. Tomorrow.

At the end of her book, Savoy considers the meaning of her title:

[Trace is] active search. Path taken. Track or vestige of what once was. Both life marks and home. From twisted terrain within the San Andreas Fault to “indian territory,” from Point Sublime to burial grounds, from a South Carolina plantation to the US Mexico border and the US Capital. Their confluence . . . helps me both join together and give clearer expression to the unvoiced past in my life . . . Home indeed lies among the ruins and shards that surround us all.

—–

The Black artists I have investigated so far engage across some (but not all) of the characteristics of ecological art practice. Their works express priorities, including keeping vibrantly visible the specific issues Black people have faced in the many  “natures” where they have lived. These five books have guided me during this phase of my active search, my path taken toward deeper understanding. I am, as a result, more aware than ever that my book research is far from complete and must be ongoing.

Studying these books has encouraged me to interrogate how the barriers to ecological art practice may affect Black artists differently. Their personal accounts, works of imagination, and research have enlightened me about African Americans’ fraught experience with the American landscape, inhabited and wild. They have helped me understand why it may be that Black artists’ projects that address environmental issues emphasize certain aspects of ecological art practice and not others.

Dr. Kimberly Ruffin warns that difficult, burdensome discussions and decisions will be necessary before Blacks will engage fully with ecological citizenship. These discussions and decisions will be necessary bridges across profound chasms that separate Americans from each other and prevent serious attention both to our relationships to the land and all those—human and more-than-human—who co-inhabit it.

That I have failed so far to find African American artists whose projects fit neatly into existing–or proposed– definitions of ecological art may mean that, like the long-standing definition of nature writing critiqued by Deming and Savoy, the definition of ecological art must be reinterpreted and transformed. It also means that how Black artists’ works relate to the land—and to the experience of burden and beauty so many generations of Black people have experienced on it—will require much more specific attention from curators and art historians, Black and otherwise.  

These five books offer significant insights by African American writers, researchers, and activists about Black connection to and alienation from the land. These authors demonstrate how to recognize and reveal the environmental injustices baked into the economic and political system in which we live. They also model the importance of acknowledging and celebrating the many times these injustices have been righted, if only partially and temporarily, and always because of the care and activism of the Black community members most directly affected.

I am grateful to these eloquent and knowledgeable Black writers and researchers and to African American artists’ pioneering engagement with environmental issues on their terms and with their priorities. I have benefited immensely from their expertise, wisdom, and creative imagination. Now it is up to me to work productively with all this, in my own life and practice, and in the book I am currently writing and beyond.

Mary Jo Aagerstoun, PhD, (she, her) is an environmental activist and art historian living in West Palm Beach, Florida, on land of the Jeaga people (8) where Jim Crow-defined Black landscapes persist with little public acknowledgment of their meanings. (9) She founded EcoArt South Florida (2007-2014), a nonprofit arts organization dedicated to expanding ecological art practice in South Florida, and Artists for Climate Action (2015-present), an international platform on Facebook for artists interested in bringing their skills and imagination into action on climate disruption and crises. She is currently working on a book featuring a selection of ecological art projects that contribute to “The Great Turning” by modeling how to “stay with the trouble” and foster flourishing in damaged landscapes, current and future.

NOTES

1. When I refer to Black artists whose  works I am researching for inclusion in my book, I mean artists of full or partial African heritage who are American citizens and live predominantly in the United States of America. Occasionally I will use the term “African American” as well. I have not investigated the ecological art practice of African artists nor of artists of the African Diaspora elsewhere.
 
2. There have been several definitions of ecological art over its multi-decade history. This is the most recent. It was crafted in the early 2010s by members of the EcoArt Network, an international, invitational network of ecological artists; environmental scientists who work with these artists; curators and writers who write about the movement, etc. See full definition at: Ecological art. The network’s website is: https://www.ecoartnetwork.org

3. Tony Fry. Defuturing: A New Design Philosophy. London: Bloomsbury Visual Arts, 2020; see https://davidkorten.org/great-turning/origin-of-the-term/ for origin of Macy’s Great Turning concept; Donna Haraway. Staying with the TroubleExperimental Futures. Durham, NC: Duke University Press, 2016.; Robin Kimmerer. Braiding Sweetgrass. Minneapolis, Minnesota: Milkweed Editions, 2013; Chris Cuomo. Feminism and Ecological Communities: An Ethic of Flourishing. London: Routledge, 1998. 

4. See https://greenbookofsc.com/locations/gadsdens-wharf/. Downloaded 6/29/2021. 

5. Taylor is one of the pioneering giants of the Environmental Justice Movement. Her work follows in the path of another famous environmental justice pioneer, sociologist Robert Bullard, (see Dumping in Dixie: Race, Class, and Environmental Quality (Boulder, CO, Westview Press, 1990 a landmark publication which reviewed the environmental justice struggles of several African American communities); the stories underscored the importance of race as a factor in the siting of unwanted toxins-producing facilities. In 1991, at the first National People of Color Environmental Leadership Summit in Washington, D.C., Taylor was key in developing the “Principles of Environmental Justice,” a seventeen-point document that has guided the movement’s vision and actions for nearly thirty years. She is on the faculty at the University of Michigan.

6. Book review: Alan Barton, “Toxic Communities: Environmental Racism, Industrial Pollution, and Residential Mobility by Dorceta E. Taylor,” Nat. Resources Journal 55 (2015): 236. https://digitalrepository.unm.edu/nrj/vol55/iss1/12. Downloaded 6/10/2021.

7.  Among its many uses, Fort Huachuca had from 1913 to 1933 served as the base for the African American “buffalo soldiers.” It was also the first Army base to be commanded by an African American general. 

8. Regarding the Jeaga people, of whom there has been found no trace for two hundred years in what is now known as Palm Beach County, Florida, see: https://www.westpalmbeach.com/the-jeaga-palm-beach-countys-indigenous-tribe/.

 9. The Palm Beach County History website begins its history of African Americans in the area now known as West Palm Beach with the 1929 ordinance that made “official the blacks-only section of the city that had been ‘generally in force under an agreement of many years’ standing.’” See http://www.pbchistoryonline.org/page/african-american-settlement-patterns. For an authoritative history of Blacks in the area now known as Florida, see: David R. Colburn and Jane Landers, eds., The African American Heritage of Florida (Gainesville: University of Florida Press, reissued 2017). https://ufdc.ufl.edu/AA00061985/00001PDF downloaded 7/5/2021.

———-

ecoartapace was conceived in 1997 by Patricia Watts in Los Angeles. In 1999, Watts partnered with east coast curator Amy Lipton, operating as a nonprofit under the umbrella of SEE, the Social and Environmental Entrepreneurs in California. 2019 marked twenty years that Watts and Lipton have curated art and ecology programs, participating on panels and giving lectures internationally. Combined, they have curated over sixty art and ecology exhibitions, many outdoors in collaboration with artists creating site-specific works. They have worked with over one thousand artists from across the United States, and some internationally. Starting 2020, ecoartspace became an LLC membership organization based out of Santa Fe, New Mexico.

A project of the Social and Environmental Entrepreneurs since 1999

Go to EcoArtSpace

Powered by WPeMatico

Opportunity: Preserving Pasts, Imagining Futures

Encouraging people to get creative and share visions of a changing Scotland in the run-up to COP26.

In the run-up to the 26th United Nations Climate Change Conference, Glasgow, 31st October-12th November 2021 (COP26), the National Galleries of Scotland and National Library of Scotland are inviting visitors to respond creatively to works from the national collections to visualise how Scotland has been and will continue to be impacted by the climate and ecological emergency, unless decisive action is taken.

Teams in both organisations have collaborated to select objects and artworks that depict five landscapes across Scotland. Each represents a key theme of climate change we are experiencing in Scotland as well as globally. These include sea level rise, biodiversity, land use and agriculture, low carbon energy production and transport. All areas selected are already being impacted by a multitude of interwoven climate change factors, affecting communities and environments.

The eyes of the world will turn to Scotland as COP26 comes to Glasgow in November 2021. We are asking visitors to get creative and share their vision of a changing Scotland.

Click this link to look at our example images for inspiration and to find out how to take part.

Deadline: 23:59 on Monday, 25th October.

Image: Falkland Palace reimagined in a ‘warmer’ setting

The post Opportunity: Preserving Pasts, Imagining Futures appeared first on Creative Carbon Scotland.

———-

Creative Carbon Scotland is a partnership of arts organisations working to put culture at the heart of a sustainable Scotland. We believe cultural and creative organisations have a significant influencing power to help shape a sustainable Scotland for the 21st century.

In 2011 we worked with partners Festivals Edinburgh, the Federation of Scottish Threatre and Scottish Contemporary Art Network to support over thirty arts organisations to operate more sustainably.

We are now building on these achievements and working with over 70 cultural organisations across Scotland in various key areas including carbon management, behavioural change and advocacy for sustainable practice in the arts.

Our work with cultural organisations is the first step towards a wider change. Cultural organisations can influence public behaviour and attitudes about climate change through:

Changing their own behaviour;
Communicating with their audiences;
Engaging the public’s emotions, values and ideas.

Go to Creative Carbon Scotland

Powered by WPeMatico

Conscient Podcast: e61 sokoloski – from research to action

I think that there needs to be greater capacity within the art sector for research to action. When I say that the art sector itself needs to be driving policy. We need to have the tools, the understanding, the training, the connections to truly impact policy and one thing that Mass Culture is really focused on at the moment is how do we first engage the sector in what are the research priorities and what needs to be investigated together and what that process looks like, but then how do you then take that research create it so that it drives change.

robin sokoloski, conscient podcast, june 29, 2021, toronto

Robin Sokoloski (she/her) is very active in the Canadian arts and culture sector. Currently, she is the Director of Organizational Development of Mass Culture – Mobilisation culturelle, Robin is working with academics, funders and arts practitioners to support a thriving arts community by mobilizing the creation, amplification and community informed analysis of research. For 10+ years, Robin was the Executive Director of Playwrights Guild of Canada (PGC). During her time there she launched the Canadian Play Outlet (a bookstore dedicated entirely to Canadian Plays), fostered a growing national awards program for playwrights, the Tom Hendry Awards, and led major changes within the organization. Robin remains committed to Canada’s arts and culture scene by volunteering for various arts organizations as a way of staying connected to the local arts community and ensuring public access to artistic experiences. 

I first met Robin Sokoloski at a national arts service organization meeting in Ottawa and as a representative of Mass Culture. As of April 2021, we worked together on the coordinating committee of the Sectoral Climate Arts Leadership for the Emergency (SCALE). 

Two quotes caught my attention during our conversation:  

Creative Solution Making

I’m very curious to see what the arts can do to convene us as a society around particular areas of challenges and interests that we’re all feeling and needing to face. I think it’s about bringing the art into a frame where we could potentially provide a greater sense of creative solution making instead of how we are sometimes viewed, which is art on walls or on stages. I think there’s much more potential than that to engage the arts in society.

Organizational Structures

We do have the power as human beings to change human systems and so I think I’m very curious of working with people who are like-minded and who want to operate differently. I often use the organizational structure as an example of that because it is, as we all know is not a perfect model. We complain about it often and yet we always default to it. How can we come together, organize and, and bring ideas to life in different ways by changing that current system, make it more equitable, make it more inclusive, find ways of bringing people in and not necessarily having them commit, but have them come touch and go when they need to and I feel as though there’ll be a more range of ideas brought to the table and just a more enriching experience and being able to bring solutions into reality by thinking of how our structures are set up and how we could do those things differently.

As I have done in all episodes in season 2 so far, I have integrated excerpts from soundscape compositions and quotations drawn from e19 reality, as well as moments of silence and new soundscape recordings, in this episode.

I would like to thank Robin for taking the time to speak with me, for sharing her deep knowledge of cultural policy, her passion for research, her spirit of generosity and her ability to walk her talk on organizational change. 

For more information on Robin’s work, see https://www.linkedin.com/in/robinsokoloski/  and Mass Culture

*

(traduction)

Je pense qu’il doit y avoir une plus grande capacité dans le secteur de l’art pour que la recherche se transforme en action. Quand je dis que le secteur artistique lui-même doit être le moteur de la politique. Nous devons avoir les outils, la compréhension, la formation, les connexions pour avoir un véritable impact sur la politique et une chose sur laquelle Mass Culture se concentre vraiment en ce moment est de savoir comment engager d’abord le secteur dans les priorités de recherche et ce qui doit être étudié ensemble et à quoi ressemble ce processus, mais ensuite comment prendre cette recherche et la créer pour qu’elle conduise au changement.

robin sokoloski, balado conscient, 29 juin 2021, toronto

Robin Sokoloski (elle/il) est très active dans le secteur des arts et de la culture au Canada. Actuellement directrice du développement organisationnel de Mass Culture – Mobilisation culturelle, Robin travaille avec des universitaires, des bailleurs de fonds et des praticiens des arts pour soutenir une communauté artistique florissante en mobilisant la création, l’amplification et l’analyse communautaire de la recherche. Pendant plus de 10 ans, Robin a été directrice générale de la Playwrights Guild of Canada (PGC). Au cours de cette période, elle a lancé le Canadian Play Outlet (une librairie entièrement consacrée aux pièces de théâtre canadiennes), a encouragé un programme national de prix pour les dramaturges, les Tom Hendry Awards, et a mené des changements majeurs au sein de l’organisation. Robin reste engagée sur la scène artistique et culturelle du Canada en faisant du bénévolat pour diverses organisations artistiques, ce qui lui permet de rester en contact avec la communauté artistique locale et de garantir l’accès du public aux expériences artistiques. 

J’ai rencontré Robin Sokoloski pour la première fois lors d’une réunion nationale des organismes de services aux arts à Ottawa et en tant que représentant de Mass Culture. En avril 2021, nous avons travaillé ensemble au sein du comité de coordination du programme LeSAUT (Leadership sectoriel des arts sur l’urgence de la transition écologique).

Deux citations ont attiré mon attention au cours de notre conversation :  

L’élaboration de solutions créatives

Je suis très curieux de voir ce que les arts peuvent faire pour nous rassembler en tant que société autour de domaines particuliers de défis et d’intérêts que nous ressentons tous et auxquels nous devons faire face. Je pense qu’il s’agit d’amener l’art dans un cadre où nous pourrions potentiellement fournir un plus grand sens de la création de solutions créatives au lieu de la façon dont nous sommes parfois perçus, qui est l’art sur les murs ou sur les scènes. Je pense qu’il y a beaucoup plus de potentiel que cela pour engager les arts dans la société.

Structures organisationnelles

En tant qu’êtres humains, nous avons le pouvoir de changer les systèmes humains et je suis donc très curieux de travailler avec des personnes qui partagent les mêmes idées et qui veulent fonctionner différemment. J’utilise souvent la structure organisationnelle comme un exemple de cela parce que, comme nous le savons tous, ce n’est pas un modèle parfait. Nous nous en plaignons souvent et pourtant nous y recourons toujours. Comment pouvons-nous nous rassembler, nous organiser et donner vie à des idées de manière différente en changeant le système actuel, en le rendant plus équitable, plus inclusif, en trouvant des moyens de faire venir des gens et de ne pas nécessairement les faire s’engager, mais de les faire venir et repartir quand ils en ont besoin et j’ai l’impression qu’il y aura une plus grande variété d’idées apportées à la table, une expérience plus enrichissante et la possibilité d’apporter des solutions dans la réalité en pensant à la manière dont nos structures sont mises en place et comment nous pourrions faire ces choses différemment.

Comme je l’ai fait dans tous les épisodes de la saison 2 jusqu’à présent, j’ai intégré dans cet épisode des extraits de compositions de paysages sonores et des citations tirées de e19 reality, ainsi que des moments de silence et des nouveaux enregistrements de paysage sonores. 

Je tiens à remercier Robin d’avoir pris le temps de s’entretenir avec moi, d’avoir partagé sa profonde connaissance de la politique culturelle, sa passion pour la recherche, son esprit de générosité et sa capacité à joindre le geste à la parole en matière de changement organisationnel. 

Pour plus d’informations sur le travail de Robin, voir https://www.linkedin.com/in/robinsokoloski/ et Mass Culture – Mobilisation culturelle.

The post e61 sokoloski – from research to action appeared first on conscient podcast / balado conscient. conscient is a bilingual blog and podcast (French or English) by audio artist Claude Schryer that explores how arts and culture contribute to environmental awareness and action.

———-

About the Concient Podcast from Claude Schryer

The conscient podcast / balado conscient is a series of conversations about art, conscience and the ecological crisis. This podcast is bilingual (in either English or French). The language of the guest determines the language of the podcast. Episode notes are translated but not individual interviews.

I started the conscient project in 2020 as a personal learning journey and knowledge sharing exercise. It has been rewarding, and sometimes surprising.

The term ‘conscient’ is defined as ‘being aware of one’s surroundings, thoughts and motivations’. My touchstone for the podcast is episode 1, e01 terrified, based on an essay I wrote in May 2019, where I share my anxiety about the climate crisis and my belief that arts and culture can play a critical role in raising public awareness about environmental issues. The conscient podcast / balado conscient follows up on my http://simplesoundscapes.ca (2016–2019) project: 175, 3-minute audio and video field recordings that explore mindful listening.

Season 1 (May to October 2020) explored how the arts contribute to environmental awareness and action. I produced 3 episodes in French and 15 in English. The episodes cover a wide range of content, including activism, impact measurement, gaming, arts funding, cross-sectoral collaborations, social justice, artistic practices, etc. Episodes 8 to 17 were recorded while I was at the Creative Climate Leadership USA course in Arizona in March 2020 (led by Julie’s Bicycle). Episode 18 is a compilation of highlights from these conversations.

Season 2 (March 2021 – ) explores the concept of reality and is about accepting reality, working through ecological grief and charting a path forward. The first episode of season 2 (e19 reality) mixes quotations from 28 authors with field recordings from simplesoundscapes and from my 1998 soundscape composition, Au dernier vivant les biens. One of my findings from this episode is that ‘I now see, and more importantly, I now feel in my bones, ‘the state of things as they actually exist’, without social filters or unsustainable stories blocking the way’. e19 reality touches upon 7 topics: our perception of reality, the possibility of human extinction, ecological anxiety and ecological grief, hope, arts, storytelling and the wisdom of indigenous cultures. The rest of season 2 features interviews with thought leaders about their responses and reactions to e19 reality.

my professional services

I’ve been retired from the Canada Council for the Arts since September 15, 2020 where I served as a senior strategic advisor in arts granting (2016-2020) and manager of the Inter-Arts Office (1999-2015). My focus in (quasi) retirement is environmental issues within my area of expertise in arts and culture, in particular in acoustic ecology. I’m open to become involved in projects that align with my values and that move forward environmental concerns. Feel free to email me for a conversation : claude@conscient.ca

acknowledgement of eco-responsibility

I acknowledge that the production of the conscient podcast / balado conscient produces carbon. I try to minimize this carbon footprint by being as efficient as possible, including using GreenGeeks as my web server and acquiring carbon offsets for my equipment and travel activities from BullFrog Power and Less.

a word about privilege and bias

While recording episode 19 ‘reality’, I heard elements of ‘privilege’ in my voice that I had not noticed before. It sounded a bit like ‘ecological mansplaining’. I realize that, in spite of good intentions, I need to work my way through issues of privilege (of all kinds) and unconscious bias the way I did through ecological anxiety and grief during the fall of 2020. My re-education is ongoing.

Go to conscient.ca

Powered by WPeMatico

Opportunity: Visual Artist and Craft Maker Awards (VACMA) – Edinburgh 2021/22

The VACMA: Edinburgh 2021/22 funding scheme for visual artsts/craft makers is now open.

The City of Edinburgh Council, in partnership with Creative Scotland, offer funding opportunities to visual artists / craft makers who can demonstrate a commitment to developing their creative practice and are living or working or maintaining a studio space within Edinburgh.

Funds available
In place of the usual VACMA awards, this year fixed bursaries are available in recognition of the ongoing impacts of COVID-19 on individual artists and makers. The scheme acknowledges the limitations placed on individual practices and the opportunities that are currently available. The VACMA scheme offers two levels of bursaries and you should apply for the one that best suits your situation.

  • Artist/maker bursaries of £750
  • Early career bursaries of £500 (For applicants that have less than five years’ experience outside of education/training, graduated in 2016 or later, or that have not studied art formally but have been practising as an artist for up to five years)

The application form, VACMA guidance and the Equalities Monitoring Form are available to download from the website.

The post Opportunity: Visual Artist and Craft Maker Awards (VACMA) – Edinburgh 2021/22 appeared first on Creative Carbon Scotland.

———-

Creative Carbon Scotland is a partnership of arts organisations working to put culture at the heart of a sustainable Scotland. We believe cultural and creative organisations have a significant influencing power to help shape a sustainable Scotland for the 21st century.

In 2011 we worked with partners Festivals Edinburgh, the Federation of Scottish Threatre and Scottish Contemporary Art Network to support over thirty arts organisations to operate more sustainably.

We are now building on these achievements and working with over 70 cultural organisations across Scotland in various key areas including carbon management, behavioural change and advocacy for sustainable practice in the arts.

Our work with cultural organisations is the first step towards a wider change. Cultural organisations can influence public behaviour and attitudes about climate change through:

Changing their own behaviour;
Communicating with their audiences;
Engaging the public’s emotions, values and ideas.

Go to Creative Carbon Scotland

Powered by WPeMatico

Opportunity: artists’ commissions – Paisley Windows on COP26

Call for visual artists to work on climate action windows for Paisley.

Renfrewshire Leisure in collaboration with Paisley First are seeking to commission three visual artists to work with Paisley local shops and businesses to create stunning LED lit window designs highlighting the climate action issues significant to Renfrewshire during COP26 (1st-12th November 2021).

The artists will work collaboratively with local shops and businesses in the Paisley First District to develop window installations that push boundaries of experimentation to capture distinctive narratives on climate issues specific to Renfrewshire.

The work can use mixed art forms to explore contemporary themes around how we respond to climate adaptation, and what actions we can take at an individual or collective level to make change. We are looking for high-quality imaginative window installations that have contemporary vision, uniqueness and positive progressive thinking on climate action and social change.

fixed fee is available to each artist for the development, support and delivery of a collection of windows during October 2021. Use of eco-managed materials is also an important element and a materials budget will support the work.

To apply please respond to the Paisley Windows on COP26 Commission Brief and complete the application form, monitoring form and upload supporting artwork links.

Deadline: 29th September 2021 at 5pm

This project is presented by Place Partnership at Renfrewshire Leisure in collaboration with Paisley First and funded by Creative ScotlandRenfrewshire Council and delivered in partnership with Renfrewshire Leisure as part of Future Paisley.

“Future Paisley is the radical and wide-ranging programme of economic, social and physical regeneration using the town’s unique and internationally-significant cultural and heritage story to transform its future.”


Share your news, events and opportunities!

This opportunity was posted by Renfrewshire Leisure. Creative Carbon Scotland is committed to being a resource for the arts & sustainability community and we invite you to submit news, blogs, opportunities and your upcoming events

The post Opportunity: artists’ commissions – Paisley Windows on COP26 appeared first on Creative Carbon Scotland.

———-

Creative Carbon Scotland is a partnership of arts organisations working to put culture at the heart of a sustainable Scotland. We believe cultural and creative organisations have a significant influencing power to help shape a sustainable Scotland for the 21st century.

In 2011 we worked with partners Festivals Edinburgh, the Federation of Scottish Threatre and Scottish Contemporary Art Network to support over thirty arts organisations to operate more sustainably.

We are now building on these achievements and working with over 70 cultural organisations across Scotland in various key areas including carbon management, behavioural change and advocacy for sustainable practice in the arts.

Our work with cultural organisations is the first step towards a wider change. Cultural organisations can influence public behaviour and attitudes about climate change through:

Changing their own behaviour;
Communicating with their audiences;
Engaging the public’s emotions, values and ideas.

Go to Creative Carbon Scotland

Powered by WPeMatico

Call for Coral – Summerhall Exhibition

You are invited to submit any coral or coral-related items to an exhibition at Summerhall

As part of her upcoming exhibition ‘Our Unfathomable Depths’ at Summerhall in Edinburgh, artist Jodi Le Bigre would like to display any coral – or coral-related – items that we have in our homes so that we can explore why we have them, what we feel about them, and what it says about our relationships with our environment.

If you are interested in taking part, please submit any coral – or coral-related – item you have in your home, along with a short description of the item(s). Your item(s) will be displayed as part of the exhibition and then returned to you.

A group discussion will also be organised during the exhibition, either in person or online, where we can discuss these items, their histories, and the way that our stories relate to the broader history of coral.

More information can be found here: https://www.summerhall.co.uk/2021/09/call-for-coral/

Deadline to contribute: 30th September 2021

The post Call for Coral – Summerhall Exhibition appeared first on Creative Carbon Scotland.

———-

Creative Carbon Scotland is a partnership of arts organisations working to put culture at the heart of a sustainable Scotland. We believe cultural and creative organisations have a significant influencing power to help shape a sustainable Scotland for the 21st century.

In 2011 we worked with partners Festivals Edinburgh, the Federation of Scottish Threatre and Scottish Contemporary Art Network to support over thirty arts organisations to operate more sustainably.

We are now building on these achievements and working with over 70 cultural organisations across Scotland in various key areas including carbon management, behavioural change and advocacy for sustainable practice in the arts.

Our work with cultural organisations is the first step towards a wider change. Cultural organisations can influence public behaviour and attitudes about climate change through:

Changing their own behaviour;
Communicating with their audiences;
Engaging the public’s emotions, values and ideas.

Go to Creative Carbon Scotland

Powered by WPeMatico

Conscient Podcast: e53 kalmanovitch – nurturing imagination

One of the larger crises we face right now is actually a crisis of failure of imagination and one of the biggest things we can do in artistic practice is to nurture imagination. It is what we do. It’s our job. We know how to do that. We know how to trade in uncertainty and complexity. We understand the content inside a silence, it’s unlocking and speaking to ways of knowing and being and doing that when you start to try to talk about them in words, it is really challenging because it ends up sounding like bumper stickers, like ‘Music Builds Bridges’. I have a big problem with universalizing discourses in the arts, as concealing structures of imperialism and colonialism.

dr. tanya kalmanovitch, conscient podcast, june 3, 2021, new york city

Dr. Tanya Kalmanovitch is a Canadian violist, ethnomusicologist, and author known for her breadth of inquiry and restless sense of adventure (our conversation confirms this!) who lives in Brooklyn, NY. Tanya’s uncommonly diverse interests converge, among others, in the fields of improvisation, social entrepreneurship, and social action with projects that explore the provocative cultural geography of locations around the world. Tanya’s career has become a broad platform for artistry and many forms of advocacy. For example, she was drawn to ethnomusicology as a way to explore the ways in which music can speak to the world’s biggest problems and earned her doctorate at the University of Alberta. She is currently developing and touring the Tar Sands Songbook, a documentary theatre play that tells the stories of people whose lives been shaped by living near oil development and its effects.

I first heard about Tanya’s work through Teika Newton (see https://www.conscient.ca/podcast/e50-newton/) and heard her speak at Experience the Power of Art to Inspire Climate Action. I was impressed by her convictions about the Tar Sands project but also by her insights as a performer, educator and ethnomusicologist on the role of music in the climate emergency, 

Here are some quotes from our conversation that caught my attention:  

On grief

Normal life in North America does not leave us room for grief. We do not know how to handle grief. We don’t know what to do with it. We push it away. We channel it, we contain it, we compartmentalize it. We ignore it. We believe that it’s something that has an end, that it’s linear or there are stages. We believe it’s something we can get through. Whereas I’ve come to think a lot about the idea of living with loss, living with indeterminacy, living with uncertainty, as a way of awakening to the radical sort of care and love for ourselves, for our fellow living creatures for the life on the planet. I think about how to transform a performance space or a classroom or any other environment into a community of care. How can I create the conditions by which people can bear to be present to what they have lost, to name and to know what we have lost and from there to grieve, to heal and to act in the fullest awareness of loss? Seeing love and loss as intimately intertwined.

On storytelling

My idea is that there’s a performance, which is sort of my offering, but then there’s also a series of participatory workshops where community members can sound their own stories about where we’ve come from, how they’re living today and the future in which they wish to live, what their needs are, what their griefs are. So here, I’m thinking about using oral history and storytelling as a practice that promotes ways of knowing, doing and healing … with storytelling as a sort of a participatory and circulatory mechanism that promotes healing. I have so much to learn from indigenous storytelling practices. 

On nature as music

We are all every one of us musicians. When you choose what song you wake up to on your alarm or use music to set a mood. You sing a catchy phrase to yourself or you sing a child asleep: you’re making musical acts. Then extend that a little bit beyond that anthropocentric lens and hear a bird as a musician, a creek as a musician and that puts us into that intimate relationship with the environment again.

On Alberta

I guess this is plea for people to not think about oil sands issues as being Alberta issues, but as those being everyone everywhere issues, and not just because of the ecological ethical consequences of the contamination of the aquifer, what might happen if 1.4 trillion liters of toxic process water, if the ponds holding those rupture, what might happen next…That the story will still be there, that land and the people, the animals and the plants, all those relationships will still be imperilled, right? So to remember, first of all, that it’s not just an Alberta thing and that the story doesn’t end just because Teck pulled it’s Frontier mining proposal in February, 2020. The story always goes on. I want to honour the particular and the power of place and at the same time I want to uplift the idea that we all belong to that place.

As I have done in all episodes in season 2 so far, I have integrated excerpts from soundscape compositions and quotations drawn from e19 reality, as well as moments of silence and new field recordings, in this episode.

I would like to thank Tanya for taking the time to speak with me and for sharing her deep knowledge of music and arts education, her passion for music, her love of her home province of Alberta and her sharp, lucid and strategic mind. 

For more information on Tanya’s work, see http://www.tanyakalmanovitch.com/ and http://www.tarsandssongbook.com/.

*

(translation)

L’une des plus grandes crises auxquelles nous sommes confrontés aujourd’hui est en fait une crise d’échec de l’imagination et l’une des plus grandes choses que nous pouvons faire dans la pratique artistique est de nourrir l’imagination. C’est ce que nous faisons. C’est notre travail. Nous savons comment le faire. Nous savons comment négocier l’incertitude et la complexité. Nous comprenons le contenu à l’intérieur d’un silence, il s’agit de débloquer et de parler à des façons de connaître et d’être et de faire que lorsque vous commencez à essayer d’en parler avec des mots, c’est vraiment un défi parce que cela finit par ressembler à des autocollants pour pare-chocs, comme “La musique construit des ponts”. J’ai un gros problème avec les discours universalisants dans les arts, qui cachent des structures d’impérialisme et de colonialisme.

tanya kalmanovitch, balado conscient, 3 juin 2021, new york

Tanya Kalmanovitch est une altiste, ethnomusicologue et auteure canadienne connue pour l’étendue de ses recherches et son sens de l’aventure (notre conversation le confirme !) qui vit à Brooklyn, NY. Les intérêts inhabituellement diversifiés de Tanya convergent, entre autres, dans les domaines de l’improvisation, de l’entrepreneuriat social et de l’action sociale avec des projets qui explorent la géographie culturelle provocante de lieux du monde entier. La carrière de Tanya est devenue une vaste plate-forme pour l’art et de nombreuses formes de plaidoyer. Par exemple, elle a été attirée par l’ethnomusicologie comme moyen d’explorer les façons dont la musique peut parler des plus grands problèmes du monde et a obtenu son doctorat à l’université d’Alberta. Elle travaille actuellement à l’élaboration et à la tournée de Tar Sands Songbook une pièce de théâtre documentaire qui raconte l’histoire de personnes dont la vie a été façonnée par l’exploitation pétrolière et ses effets.

J’ai entendu parler du travail de Tanya pour la première fois par Teika Newton (voir https://www.conscient.ca/podcast/e50-newton/ ) et je l’ai entendue parler à la conférence Experience the Power of Art to Inspire Climate Action. J’ai été impressionnée par ses convictions sur le projet des sables bitumineux, mais aussi par ses idées en tant qu’interprète, éducatrice et ethnomusicologue sur le rôle de la musique dans l’urgence climatique, 

Voici quelques citations de notre conversation qui ont retenu mon attention :  

Sur le deuil

La vie normale en Amérique du Nord ne nous laisse pas de place pour le deuil. Nous ne savons pas comment gérer le deuil. Nous ne savons pas quoi en faire. Nous le repoussons. Nous le canalisons, nous le contenons, nous le compartimentons. Nous l’ignorons. Nous croyons que c’est quelque chose qui a une fin, que c’est linéaire ou qu’il y a des étapes. Nous croyons que c’est quelque chose que nous pouvons traverser. Alors que j’ai beaucoup réfléchi à l’idée de vivre avec la perte, de vivre avec l’indétermination, de vivre avec l’incertitude, comme un moyen de s’éveiller à une sorte de soin et d’amour radical pour nous-mêmes, pour nos compagnons les créatures vivantes, pour la vie sur la planète. Je réfléchis à la manière de transformer une salle de spectacle, une salle de classe ou tout autre environnement en une communauté de soins. Comment puis-je créer les conditions permettant aux gens de supporter d’être présents à ce qu’ils ont perdu, de nommer et de connaître ce que nous avons perdu et, à partir de là, de faire le deuil, de guérir et d’agir dans la pleine conscience de la perte ? Voir l’amour et la perte comme étant intimement liés.

À propos de la narration

Mon idée est qu’il y a un spectacle, qui est en quelque sorte mon offre, mais qu’il y a aussi une série d’ateliers participatifs où les membres de la communauté peuvent raconter leurs propres histoires sur nos origines, la façon dont ils vivent aujourd’hui et le futur dans lequel ils souhaitent vivre, quels sont leurs besoins, quels sont leurs deuils. Donc, ici, je pense à l’utilisation de l’histoire orale et de la narration comme une pratique qui promeut des façons de savoir, de faire et de guérir … avec la narration comme une sorte de mécanisme participatif et circulatoire qui favorise la guérison. J’ai tant à apprendre des pratiques indigènes de narration. 

La nature comme musique

Nous sommes tous, chacun d’entre nous, des musiciens. Lorsque vous choisissez la chanson sur laquelle vous vous réveillez avec votre alarme ou que vous utilisez la musique pour créer une ambiance. Vous vous chantez une phrase accrocheuse ou vous chantez à un enfant qui s’endort : vous faites des actes musicaux. Si l’on va un peu au-delà de cette optique anthropocentrique et que l’on entend un oiseau comme un musicien, un ruisseau comme un musicien, on retrouve cette relation intime avec l’environnement.

Sur l’Alberta

Je suppose que c’est un plaidoyer pour que les gens ne pensent pas aux sables bitumineux comme étant des problèmes de l’Alberta, mais comme étant des problèmes de tout le monde, partout, et pas seulement à cause des conséquences écologiques et éthiques de la contamination de l’aquifère, de ce qui pourrait arriver si 1,4 trillion de litres d’eau de traitement toxique, si le bassin qui les retient se rompt, ce qui pourrait arriver ensuite… Mais l’histoire sera toujours là, la terre et les gens, les animaux et les plantes, toutes ces relations seront toujours en danger, n’est-ce pas ? Il faut donc se rappeler, tout d’abord, que ce n’est pas seulement une affaire albertaine et que l’histoire ne se termine pas simplement parce que Teck a retiré sa proposition d’exploitation minière (Frontier mine) en février 2020. L’histoire continue toujours. Je veux honorer le caractère particulier et le pouvoir d’un lieu et, en même temps, je veux renforcer l’idée que nous appartenons tous à ce lieu.

Comme je l’ai fait dans tous les épisodes de la saison 2 jusqu’à présent, j’ai intégré dans cet épisode des extraits de compositions de paysages sonores et des citations tirées de e19 reality, ainsi que des moments de silence et de nouveaux enregistrements sur le terrain.

Je tiens à remercier Tanya d’avoir pris le temps de s’entretenir avec moi et de m’avoir fait part de ses connaissances approfondies de la musique et de l’éducation artistique, de sa passion pour la musique, de son amour pour sa province natale de l’Alberta et de son esprit vif, lucide et stratégique.

The post e53 kalmanovitch – nurturing imagination appeared first on conscient podcast / balado conscient. conscient is a bilingual blog and podcast (French or English) by audio artist Claude Schryer that explores how arts and culture contribute to environmental awareness and action.

———-

About the Concient Podcast from Claude Schryer

The conscient podcast / balado conscient is a series of conversations about art, conscience and the ecological crisis. This podcast is bilingual (in either English or French). The language of the guest determines the language of the podcast. Episode notes are translated but not individual interviews.

I started the conscient project in 2020 as a personal learning journey and knowledge sharing exercise. It has been rewarding, and sometimes surprising.

The term ‘conscient’ is defined as ‘being aware of one’s surroundings, thoughts and motivations’. My touchstone for the podcast is episode 1, e01 terrified, based on an essay I wrote in May 2019, where I share my anxiety about the climate crisis and my belief that arts and culture can play a critical role in raising public awareness about environmental issues. The conscient podcast / balado conscient follows up on my http://simplesoundscapes.ca (2016–2019) project: 175, 3-minute audio and video field recordings that explore mindful listening.

Season 1 (May to October 2020) explored how the arts contribute to environmental awareness and action. I produced 3 episodes in French and 15 in English. The episodes cover a wide range of content, including activism, impact measurement, gaming, arts funding, cross-sectoral collaborations, social justice, artistic practices, etc. Episodes 8 to 17 were recorded while I was at the Creative Climate Leadership USA course in Arizona in March 2020 (led by Julie’s Bicycle). Episode 18 is a compilation of highlights from these conversations.

Season 2 (March 2021 – ) explores the concept of reality and is about accepting reality, working through ecological grief and charting a path forward. The first episode of season 2 (e19 reality) mixes quotations from 28 authors with field recordings from simplesoundscapes and from my 1998 soundscape composition, Au dernier vivant les biens. One of my findings from this episode is that ‘I now see, and more importantly, I now feel in my bones, ‘the state of things as they actually exist’, without social filters or unsustainable stories blocking the way’. e19 reality touches upon 7 topics: our perception of reality, the possibility of human extinction, ecological anxiety and ecological grief, hope, arts, storytelling and the wisdom of indigenous cultures. The rest of season 2 features interviews with thought leaders about their responses and reactions to e19 reality.

my professional services

I’ve been retired from the Canada Council for the Arts since September 15, 2020 where I served as a senior strategic advisor in arts granting (2016-2020) and manager of the Inter-Arts Office (1999-2015). My focus in (quasi) retirement is environmental issues within my area of expertise in arts and culture, in particular in acoustic ecology. I’m open to become involved in projects that align with my values and that move forward environmental concerns. Feel free to email me for a conversation : claude@conscient.ca

acknowledgement of eco-responsibility

I acknowledge that the production of the conscient podcast / balado conscient produces carbon. I try to minimize this carbon footprint by being as efficient as possible, including using GreenGeeks as my web server and acquiring carbon offsets for my equipment and travel activities from BullFrog Power and Less.

a word about privilege and bias

While recording episode 19 ‘reality’, I heard elements of ‘privilege’ in my voice that I had not noticed before. It sounded a bit like ‘ecological mansplaining’. I realize that, in spite of good intentions, I need to work my way through issues of privilege (of all kinds) and unconscious bias the way I did through ecological anxiety and grief during the fall of 2020. My re-education is ongoing.

Go to conscient.ca

Powered by WPeMatico

Climate Beacons for COP26: update for Climate Week 2021

Argyll Beacon

In Argyll, Cove Park and ACT have announced a whole series of events and activitiestaking place across the coming months, including creative workshops, climate cafes, school events, a new film commission, and the community planting of a ‘micro-rainforest’ on the Cove Park site.

They currently have a callout for artists to apply for an Artists in Schools Residency and for their Saturday Studios/Argyll Beacon workshops. Follow the links for more information about both of these opportunities.

For more updates on the Argyll Beacon, join the Cove Park mailing list.

Climate Beacons for COP26: Update for Climate Week 2021
A workshop held at Cove Park. Photography by Caitlin Hegney.
Caithness and East Sutherland Beacon

The Caithness and East Sutherland Beacon have announced their Beacon plans under the heading ‘The Land For Those Who Work It’. 

They are excited to be hosting The People’s Palace of Possibility with The Bare Projectand Centre for the Understanding of Sustainable ProsperityThe People’s Palace of Possibility will recruit Palace Citizens, made up of young people and local groups, to challenge the prevailing consensus on land and climate justice through radical acts of imagination. They will also be launching a podcast of discussions and artist radio broadcasts and a travelling community cinema across Caithness and Sutherland.

For more updates on the Caithness and East Sutherland Beacon, visit the Timespan or Lyth Arts Centre websites or social media.

Climate Beacons for COP26: Update for Climate Week 2021 1
The Land For Those Who Work It logo.
Fife Beacon

The Leven programme, ONFife and Levenmouth Academy have been pleased to welcome two visitors to the Fife Beacon in recent months.

First, from ‘human swan’ Sacha Dench, who is flying an electric paramotor all around Britain to raise awareness about the impacts of climate change and potential of fossil fuel free transport. 

Second, representatives from the Fife Beacon met with Scottish culture minister Jenny Gilruth for a walk along a disused former industrial site by the river Leven, which they are hoping to regenerate into an outdoor community space. 

Climate Beacons for COP26: Update for Climate Week 2021 5
A photo taken during minister Jenny Gilruth’s visit. Photography: Alastair More, ONFife.
Inverclyde Beacon

The Inverclyde Beacon have been working together on a wide range of plans. They held a workshop with artist Eve Mosher, crafting dissolvable paper boats loaded with marine seeds, which were floated out into the Clyde to support the replenishment of the ecosystem.

A range of future events and activities are due to be announced very soon, visit the Beacon Arts Centre website and social media for updates.

Climate Beacons for COP26: Update for Climate Week 2021 2
Participants in the workshop with Eve Mosher held at Beacon Arts Centre.
Midlothian Beacon

In Midlothian, the National Mining Museum and British Geological Survey have launched a brand new STEM climate change workshop for primary schools, which combines science with art for a free and interactive event. Future plans include an exhibition ‘Climate Change: The Carbon Cycle’ and the participatory creation of a clay sculpture.

There will also be events, including ‘Witness Reports’, a three-day event organised with Scottish Communities Climate Action Network and the Environmental Justice Foundation held from 5th-7th November, and an online conference taking place on 12th November, the last day of COP26. The current programme for the Beacon is available on the National Mining Museum website.

Climate Beacons for COP26: Update for Climate Week 2021 3
Participants in a STEM workshop.
Outer Hebrides Beacon

The Outer Hebrides Climate Beacon hit the ground running with creative community mapping workshops held in Uist. The mapping project uses maps of localities to obtain information about climate change impacts as experienced by community residents. It has been piloted at the Hebrides International Film Festival and in remote communities in Uist by utilising the Western Isles Libraries Mobile Library.

The Message In a Bottle project, headed by Taigh Chearsabhagh museum and arts centre, is also being launched. This is a participatory multi-media art project inviting people across the world, especially those in island and coastal communities, and especially young people and families, to create messages in bottles to be delivered to COP26, the UN Climate Change Conference in Glasgow, November 2021. You can find out more about how to get involved on their website.

Western Isles Libraries have been setting up ‘Climate Corners’ in each of their branches and are running a ‘Design for the Future’ competition for P4 to P7 and S1 to S4 pupils. You can find out more about their plans on their website and read a blog here.

For more information about the Outer Hebrides Beacon, please contact Alicia.

Climate Beacons for COP26: Update for Climate Week 2021 4
Left: participants in a mapping workshop. Right: an image of the map with annotations added by participants.
Tayside Beacon

In Tayside, representatives of arts organisations, museums, universities, climate activists, local organisers, council employees across the Tayside region came together as part of a series of design thinking workshops. They used the process to share ideas and take the first steps in putting together an ambitious plan for climate crisis focused activity over the next year. More on these plans will be announced very soon.

To get involved in the Tayside Climate Beacon contact Anna Hodgart.

Climate Beacons for COP26: Update for Climate Week 2021 6
Dundee waterfront by night. Image credit: Frame Focus Capture Photography.

For more information about the Climate Beacons for COP26 project, visit www.climatebeacons.com.

The post Climate Beacons for COP26: update for Climate Week 2021 appeared first on Creative Carbon Scotland.

———-

Creative Carbon Scotland is a partnership of arts organisations working to put culture at the heart of a sustainable Scotland. We believe cultural and creative organisations have a significant influencing power to help shape a sustainable Scotland for the 21st century.

In 2011 we worked with partners Festivals Edinburgh, the Federation of Scottish Threatre and Scottish Contemporary Art Network to support over thirty arts organisations to operate more sustainably.

We are now building on these achievements and working with over 70 cultural organisations across Scotland in various key areas including carbon management, behavioural change and advocacy for sustainable practice in the arts.

Our work with cultural organisations is the first step towards a wider change. Cultural organisations can influence public behaviour and attitudes about climate change through:

Changing their own behaviour;
Communicating with their audiences;
Engaging the public’s emotions, values and ideas.

Go to Creative Carbon Scotland

Powered by WPeMatico

Opportunity: The art world goes green to support WWF action on the climate crisis

WWF joins forces with Artwise Curators to launch Art For Your World and combat the climate crisis.

The art world has the power to influence, galvanise and make a real difference. Through Art For Your World we want to harness this power and bring together the creativity and generosity of the cultural sector to stand in solidarity and help take hold of the future of our planet.

Art For Your World is a series of actions taking place this autumn in the context of the 26th UN Climate Change Conference (COP26) taking place 1-12 November in Glasgow. A wide call to artists, collectors, galleries, museums and arts organisations to make a meaningful connection between art and the environment, in order to support the ground-breaking work being carried out by WWF, one of the world’s largest conservation organisations. The activities include a charitable auction at Sotheby’s of several outstanding works of art, the sale of exclusive new prints by three leading contemporary artists and arts organisations all over the world speaking out for action against climate change.

The funds raised by Art For Your World will be used to support key areas of WWF’s work that contribute to combatting dangerous climate change, such as:

  • halting deforestation
  • supporting communities
  • conserving and restoring trees and forests
  • replanting seagrass meadows
  • protecting endangered species
  • promoting sustainable lifestyles.

If you are an artist or arts organisation and want to align with the campaign, please visit the project website www.artforyourworld.com.

Art For Your world is an Artwise Curators initiative.

(Top photo: Abstract painting featuring a tiger called ‘Fierceness in scarcity’, limited edition print by Chila Kumari Singh Burman for Art For Your World)

The post Opportunity: The art world goes green to support WWF action on the climate crisis appeared first on Creative Carbon Scotland.

———-

Creative Carbon Scotland is a partnership of arts organisations working to put culture at the heart of a sustainable Scotland. We believe cultural and creative organisations have a significant influencing power to help shape a sustainable Scotland for the 21st century.

In 2011 we worked with partners Festivals Edinburgh, the Federation of Scottish Threatre and Scottish Contemporary Art Network to support over thirty arts organisations to operate more sustainably.

We are now building on these achievements and working with over 70 cultural organisations across Scotland in various key areas including carbon management, behavioural change and advocacy for sustainable practice in the arts.

Our work with cultural organisations is the first step towards a wider change. Cultural organisations can influence public behaviour and attitudes about climate change through:

Changing their own behaviour;
Communicating with their audiences;
Engaging the public’s emotions, values and ideas.

Go to Creative Carbon Scotland

Powered by WPeMatico

Conscient Podcast: é60 boutet – à la recherche d’un esprit collectif

Collectivement, on est inconscient. On cherche à parler de la conscience écologique. On cherche à parler de ça, mais en réalité… S’il y a une psyché collective, ce que je crois, je pense qu’il y a une espèce d’esprit collectif, mais c’est un esprit qui est inconscient, qui n’est pas capable de se voir aller, de se réfléchir et donc pas capable de méditer, pas capable de se transformer, donc soumis à ses peurs et ses pulsions. Je suis assez pessimiste par rapport à ça, mais c’est que le deuil écologique, tout le chagrin et toute la peur est refoulée présentement. Il y a des activistes qui crient dans le désert, qui hurlent, et les gens entendent, mais comme dans un brouillard. Ce n’est pas suffisant pour amener à une action collective. Donc, le deuil il est loin d’être fait, collectivement.

dr. danielle boutet, balado conscient, 24 juin 2021, rimouski

Danielle Boutet, Ph.D., est chercheure en pratique des arts. Après un doctorat portant sur les dimensions épistémologiques du processus créateur en art, elle s’intéresse à l’expérience artistique: c’est-à-dire l’expérience de l’artiste en lien avec la création, et quels sont les sens de cette expérience dans l’ensemble de l’expérience humaine. Elle approche cette question d’un point de vue phénoménologique et autoethnologique – notamment via les récits de pratique. Spécialiste de l’intermédialité et de l’interdisciplinarité dans les arts, et plus spécialement du processus créateur dans ces nouveaux champs artistiques, une part de ses recherches portent sur un ensemble d’habiletés et de notions communes à tous les arts, sorte d’arrière-plan non-disciplinaire ou infra-disciplinaire, permettant aux artistes d’appliquer les savoirs et savoir-faire de leur médium d’origine à de nouveaux médiums et à de nouvelles pratiques artistiques. Dans une perspective transdisciplinaire, elle envisage l’art comme une forme de connaissance à part entière parmi les autres formes de connaissance, et postule sa complémentarité dans toute connaissance du réel, aux côtés de la science, de la philosophie et des grandes herméneutiques telles la psychanalyse, les spiritualités, et autres. Elle étudie également les nouvelles pratiques artistiques, notamment l’art relationnel, l’art en communauté et l’art activiste.

Je connais à Danielle Boutet depuis 1999 au début de ma carrière au Conseil des arts du Canada. Au cours des années, elle a eu une grande influence sur mon évolution dans ce secteur. Voici un billet qu’elle a écrit en 2016 qui fait le point sur nos collaboration au Conseil : L’interdisciplinarité a la non-disciplinarité. J’étais très heureux de renouer un dialogue sur l’art avec Danielle dans le cadre de ce balado. Toujours engagée et réfléchie, nous avons eu bel échange. Ces deux citations en particulier m’ont touché :

Changer notre rapport à la nature 

Il faut arriver à changer notre rapport à la nature, notre façon d’entrer en relation avec les autres et ce n’est pas là la science généralisant qui va nous dire, c’est cette espèce de science du singulier et de l’expérience de chacun. Pour moi, c’est vraiment un grand domaine d’innovation, de recherche et je vois que les artistes s’en vont dans cette direction. Tu sais, toi et moi, on observe les changements dans le monde de l’art depuis les années 1990. Moi, je vois ça à travers les artistes qui en parlent de plus en plus et intègrent de plus en plus leur réflexion dans leur démarche. 

Comment l’art peut aider les humains à évoluer

J’entends beaucoup des gens qui appellent les artistes à intervenir, des artistes aussi qui disent qu’il faut faire quelque chose, etc. Je trouve que l’art ce n’est pas un bon véhicule pour l’activisme. Je suis vraiment désolé pour tous ceux qui s’intéressent à ça. Je ne veux pas choquer personne, mais parfois ça peut risquer de tomber dans la propagande ou de tomber dans l’idéologie ou dans une sorte de facilité qui me désole au sens où je pense que l’art peut faire tellement plus que ça et aller tellement plus profondément que ça. L’art peut aider les humains à évoluer. C’est à ce niveau-là que je pense qu’on était comment on pourrait vraiment avoir une action, mais je pense qu’on l’a toujours eu cette action-là et il suffit de la relancer encore et encore et encore.

Je remercie Danielle d’avoir pris le temps d’échanger avec moi et de partager sa vision du monde, ses réflexions en profondeur sur l’art et son esprit d’ouverture et d’exploration. 

Vous trouverez de plus amples informations sur Danielle Boutet a https://www.uqar.ca/universite/a-propos-de-l-uqar/departements/departement-de-psychosociologie-et-travail-social/boutet-danielle et https://danielleboutet.wordpress.com

Liens

https://conseildesarts.ca/pleins-feux/2016/08/de-l-interdisciplinarite-a-la-non-disciplinarite

*

(translation)

Collectively, we are unconscious. We try to talk about ecological consciousness. If there is a collective psyche, which I believe there is, I do think there is a kind of collective mind, but it is a mind that is unconscious, that is not capable of seeing itself, of reflecting and therefore not capable of meditating, not capable of transforming itself, and therefore subject to its fears and its impulses. I am quite pessimistic about this, in the sense that ecological grief, all grief and all fear is repressed at the moment. There are activists shouting in the wilderness, screaming, and people are listening, but in a fog. It is not enough to bring about collective action. Therefore, our grieving is far from being done, collectively.

dr. danielle boutet, conscient podcast, june 24, 2021, rimouski

Danielle Boutet, Ph.D., is a researcher in arts practice. After completing a doctorate on the epistemological dimensions of the creative process in art, she is interested in the artistic experience: that is, the experience of the artist in relation to creation, and what are the meanings of this experience in the whole of human experience. She approaches this question from a phenomenological and autoethnological point of view – in particular via the narratives of practice. As a specialist in intermediality and interdisciplinarity in the arts, and more specifically in the creative process in these new artistic fields, part of her research focuses on a set of skills and notions common to all the arts, a sort of non-disciplinary or infra-disciplinary background, allowing artists to apply the knowledge and know-how of their medium of origin to new mediums and new artistic practices. In a transdisciplinary perspective, it considers art as a form of knowledge in its own right among other forms of knowledge, and postulates its complementarity in any knowledge of reality, alongside science, philosophy and the great hermeneutics such as psychoanalysis, spiritualities, and others. She also studies new artistic practices, notably relational art, art in community and activist art.

I have known Danielle Boutet since 1999 when I started my career at the Canada Council for the Arts. Over the years, she has had a great influence on my evolution in this sector. Here is a post she wrote in 2016 that summarizes our collaborations at the Council: From Interdisciplinarity to Non-disciplinarity. I was thrilled to re-engage in a dialogue about art with Danielle on this podcast. Always engaging and thoughtful, we had a great exchange. These two quotes caught my attention in particular:

Changing our relationship to nature 

We need to change our relationship to nature, our way of relating to others, and it’s not the generalizing science that’s going to tell us, it’s this kind of science of the singular and the experience of each person. For me, it is really a great field of innovation, of research and I see that the artists are going in this direction. You and I have been watching the changes in the art world since the 1990s. I see it through the artists who talk about it more and more and integrate their reflection in their approach. 

How art can help humans evolve

I hear a lot of people calling for artists to intervene and of artists also saying that something must be done, etc. I think that art is not a good vehicle for activism. I’m really sorry for all the people who are interested in this. I don’t want to shock anyone, but sometimes it can risk falling into propaganda or ideology or a kind of facility that I am sorry about, in the sense that I think art can do so much more than that and go so much deeper than that. Art can help humans to evolve. It is at this level that I think that we can really have action, but I think that we have always had this action, and it is a question of doing it over and over and over again.

I thank Danielle for taking the time to exchange with me and share her worldview, her deep thinking on art and her spirit of openness and exploration. 

You can find more information about Danielle Boutet at https://www.uqar.ca/universite/a-propos-de-l-uqar/departements/departement-de-psychosociologie-et-travail-social/boutet-danielle (in French) and https://danielleboutet.wordpress.com/in-english/

Links

From https://canadacouncil.ca/spotlight/2016/08/from-interdisciplinarity-to-nondisciplinarity

The post é60 boutet : à la recherche d’un esprit collectif appeared first on conscient podcast / balado conscient. conscient is a bilingual blog and podcast (French or English) by audio artist Claude Schryer that explores how arts and culture contribute to environmental awareness and action.

———-

About the Concient Podcast from Claude Schryer

The conscient podcast / balado conscient is a series of conversations about art, conscience and the ecological crisis. This podcast is bilingual (in either English or French). The language of the guest determines the language of the podcast. Episode notes are translated but not individual interviews.

I started the conscient project in 2020 as a personal learning journey and knowledge sharing exercise. It has been rewarding, and sometimes surprising.

The term ‘conscient’ is defined as ‘being aware of one’s surroundings, thoughts and motivations’. My touchstone for the podcast is episode 1, e01 terrified, based on an essay I wrote in May 2019, where I share my anxiety about the climate crisis and my belief that arts and culture can play a critical role in raising public awareness about environmental issues. The conscient podcast / balado conscient follows up on my http://simplesoundscapes.ca (2016–2019) project: 175, 3-minute audio and video field recordings that explore mindful listening.

Season 1 (May to October 2020) explored how the arts contribute to environmental awareness and action. I produced 3 episodes in French and 15 in English. The episodes cover a wide range of content, including activism, impact measurement, gaming, arts funding, cross-sectoral collaborations, social justice, artistic practices, etc. Episodes 8 to 17 were recorded while I was at the Creative Climate Leadership USA course in Arizona in March 2020 (led by Julie’s Bicycle). Episode 18 is a compilation of highlights from these conversations.

Season 2 (March 2021 – ) explores the concept of reality and is about accepting reality, working through ecological grief and charting a path forward. The first episode of season 2 (e19 reality) mixes quotations from 28 authors with field recordings from simplesoundscapes and from my 1998 soundscape composition, Au dernier vivant les biens. One of my findings from this episode is that ‘I now see, and more importantly, I now feel in my bones, ‘the state of things as they actually exist’, without social filters or unsustainable stories blocking the way’. e19 reality touches upon 7 topics: our perception of reality, the possibility of human extinction, ecological anxiety and ecological grief, hope, arts, storytelling and the wisdom of indigenous cultures. The rest of season 2 features interviews with thought leaders about their responses and reactions to e19 reality.

my professional services

I’ve been retired from the Canada Council for the Arts since September 15, 2020 where I served as a senior strategic advisor in arts granting (2016-2020) and manager of the Inter-Arts Office (1999-2015). My focus in (quasi) retirement is environmental issues within my area of expertise in arts and culture, in particular in acoustic ecology. I’m open to become involved in projects that align with my values and that move forward environmental concerns. Feel free to email me for a conversation : claude@conscient.ca

acknowledgement of eco-responsibility

I acknowledge that the production of the conscient podcast / balado conscient produces carbon. I try to minimize this carbon footprint by being as efficient as possible, including using GreenGeeks as my web server and acquiring carbon offsets for my equipment and travel activities from BullFrog Power and Less.

a word about privilege and bias

While recording episode 19 ‘reality’, I heard elements of ‘privilege’ in my voice that I had not noticed before. It sounded a bit like ‘ecological mansplaining’. I realize that, in spite of good intentions, I need to work my way through issues of privilege (of all kinds) and unconscious bias the way I did through ecological anxiety and grief during the fall of 2020. My re-education is ongoing.

Go to conscient.ca

Powered by WPeMatico