!Multilingualism For Symbiotic Human Population

Management!

!Language is the most powerful technology that has ever evolved on earth. It is not

human alone and is not to be owned alone: It is a universal co-creative and

collaborative intellectual property that creates life and enhances life. Poetry is a great

example of how we can see that language has been evolving and expanding and may

have begun to first form in humans: Poetry is a play with sound and semiotics to expand

points of view and relatedness. Biotechnology is not as important a technology as the

technology that is poetic multilingualism. Multilingualism can be better channeled to

manage human populations because as people learn more languages and use poetics,

especially children from 0-4yrs old, they learn more than one way to empathize with

others and they learn multiple was of knowing and experiencing life and their powers of

expressing and problem solving (executive functions) expands exponentially. Plus as

people’s minds and options expand they have less risky sexual encounters and thus

birth less children at inopportune times as they will desire to explore and live more fully

as a life like poem.

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! The primacy of language in the human experience is obvious and yet it demands

ongoing study of its influences on human populations and the biodiversity of the

biosphere. How does language diversity, human and other forms including molecular,

relate to and influence populations, biodiversity, and the self worth, self esteem, and self

security of a species and a habitat? This question is beyond the scope of a 7-12 page

essay and has unfortunately created a 25 paged essay, but I can’t find any other force of

nature comparable in power to language in shaping social animals such as human

populations. Lacking an ability to fully research this in a correspondence course, I’d like

to suggest a framework for understanding two upcoming socio-economic and political

decisions: First Initiative 522, the mandatory labeling of food containing genetically

modified organisms in Washington State up for vote November 2013 and Second the

delisting of the grey wolf in the lower 48 by the US Department of Interior. Both issues

will have some degree of impact either positive or negative on the self worth, self

esteem, and self security of at least one individual species and the habitat of the species

and the biosphere as a whole. What effect will the decisions made on these two issues

have on self worth, self esteem, and self security of all parties involved? Are there any

other technologies or techniques available that can do better? Yes. Multilingualism with

its influence on individuals and communities in a habitat creates seeds of more value

both real and potential and strengthens and encourages self worth, self esteem, and self

security of both the individual and the habitat culture better than genetically engineered

seeds can for human population management.!

! In this essay I will discuss how human language and all living communication

systems is a phenomenon that is not fully understood, but there is enough experience to

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suggest that it extends deep through the evolutionary track as a co-creative

phenomenon between species and nature via habitats. I am going against many

linguists and anthropologists and biologists, I’m sure, who claim that language as we

humans use and hear it is a uniquely human attribute that evolved within the confines of

the human mind, therefore it is a human intellectual property. I believe that this is a

biased anthropocentric assumption of logical thinking based on the current modern

human historical experience. When looking at the origin of a creative work of literature,

one would be hard pressed to find the source strictly in the author’s mind. If we can

come to a better understanding for the origins and structure of language I think we

might approach a structure for more “sustainable” socio-economic and political systems.

I will draw a brief comparison of the latest research in microbiology, most importantly the

discovery of the bacterium language “quorum sensing”, paleoanthropology, the study of

prehistory with paleoclimatology the study of climate history, the prevalence and

importance of multilingualism in indigenous societies, and the latest research in infant

language learning, lastly suggestions of an evolving socio-economic system based on

microbiology exist dubbed by one researcher as “microbiopolitics” that I believe could

be furthered for a watershed-based economy as experienced in ancient India and other

indigenous cultures. Finally to suggest a decision framework for Initiative 522 and

delisting of the gray wolf and in search of a symbiotic and poetic life in space with

pressures from Pop Culture, I’ll compare the the philosophy of multilingualism of the

eternally wild spirit as expressed in an icon of dead things: driftwood, to the essence of

that eternally wild spirit expressed in two icons of living social things: humans and

wolves.!

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! I believe that evidence from these areas of research suggests a co-creative

origin of human language that would mean that humans do not solely own language as

the intellectual property of one species. Most linguists and anthropologists or biologists

will claim that language is solely an evolutionary product of the rational mind, a logical

event of mutations in the human brain and larynx and ultimately becoming useful in the

logical human mind. To formulate my opinion, I compare the creation or attempt at

creation of a work of art to the origin of language and I believe that the creation of

language is a natural technology that co-evolved synergistically with various layers of

physical and intellectual stimulations among many hours of co-creative live cycles

between species and habitat. There are some linguists who are studying creole that I

have not investigated yet and I admittedly cannot discuss all sides of the issue in this

essay. E.O. Wilson, award winning critically acclaimed biologist, in his book “The Social

Conquest of Earth” quotes Michael Tomasello, American evolutionary psychologist and

Co-director of the Max Plank Institute for Evolutionary Anthropology:!

!“What could it mean to say that language is responsible for understanding and sharing intentions, when in fact the idea of linguistic communication without these underlying skills is incoherent. And so, while it is true that language represents a major difference between humans and other primates, we believe that it actually derives from the uniquely human abilities to read and share intentions with other people...”!!“It seems logical that language did not create the mind, but the opposite.”!!“The rudiments of human language might have appeared as the essential enabling mental qualities that came together and co-evolved in a synergistic fashion. But it is highly unlikely that it preceded them.” (Wilson 228)!!

! Language feels to be a co-creative force to me; in a combined phenomenon of

how my body systems and microbiome bacterium “speak” among themselves

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regardless of my brain’s consciousness and how I shape what I want to say, pick up

sounds from the environment and learn culture, language feels co-creative and

therefore likely to have preceded “essential enabling mental qualities” and “co-evolved

in a synergistic fashion”, contrary to this educated thought. What absolutely seems clear

to me is that the origin story of mythology of language is the most important barrier to

human societies progressing beyond the religious dogma that Wilson warns is limiting

the society as a whole in achieving any sense of altruistic state of group selective

“honor”. If the use of language in tangible applications such as the labeling of food

products for customer consumption is not regulated and over seen by the governing

body of the land, than how can that governing body protect the customers, the citizens

and protect their self worth, esteem, and self security? Language thus seems to be the

true determiner of human populations and even all species populations both as a

consequence of human use of language to create a massive Pop Culture and as a

consequence of their own use of their own linguistics. Language thus seems more like a

phenomenon of co-creativity, an invention shared with habitats in Nature through our

experiences, cultures, interactions with other organisms and therefore because of the

complexity of connections between various species and their habitats, language as a

phenomenon encompassing human linguistics and other primitive linguistics,

multilingualism as a phenomenon of learning multiple ways of thinking and

communicating is a seed in the human mind and in Nature more valuable than genetic

engineering for its ability to grow self worth, self esteem, and self security in relatedness

to Nature and to manage populations in a biosphere.!

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! So what does poetry and the poet have to say about the co-creative nature and

origins of the phenomenon of language? Contrary to the strict, but understandable

desire to separate science from literature, looking at the scientific problem of how

language affects human populations could benefit from a look at literary thinking and

works of successful poets and could tell us much about the phenomenon of the origin of

language. E.O. Wilson approached this challenge in his book “The Social Conquest of

Earth”, but it seems as a highly disciplined scientist honed by the pressures of peer

review, he stopped short of a full emersion in to the potential enlightenment on the

mythic origins of language that a metaphysical literary work could provide. Four of my

favorite American poets express their craft as an art of interacting with words and a

moment in reality in Nature and in the mind.!

! e.e.cummings in a poem titled by the first line:!

pity this busy monster, manunkind, not. Progress is a comfortable disease: your victim (death and life safely beyond) plays with the bigness of his littleness --- electrons deify one razorblade into a mountainrange; lenses extend unwish through curving wherewhen till unwish returns on its unself. A world of made is not a world of born --- pity poor flesh and trees, poor stars and stones, but never this fine specimen of hypermagical ultraomnipotence. We doctors know a hopeless case if --- listen: there's a hell of a good universe next door; let's go !

! Mary Oliver, in her book “A Poetry Handbook: A Prose Guide to Understanding

and Writing Poetry”:!

When writing, as nearly as is imaginatively possible (and that is very near indeed), one is undertaking the action, or has become the character (think of

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what Keats said), in the unfolding scene or action of the poem. Until interruption occurs, this feeling is as real as the desk on which the poet is working. For the poem is not nailed together, or formed from one logical point to another, which might be retrievable - it is created, through work in which the inter weavings of craft, thought, and feeling are intricate, mysterious, and altogether ‘mortal.’ (Oliver 117)!!

! Ursala K. LeGuin, award winning science fiction author in her book “A Wave In

The Mind”:!

“So much for trusting oneself. Now, to trust the story, what does that mean? To me, it means being willing not to have full control over the story as you write it... First you have to learn how to write English, and learn how to tell stories in general–techniques, practice, all that: so that you are in control. And then you have to learn how to relinquish it... For me it's not enough to be a good rider, I want to be a centaur. I don't want to be the rider controlling the horse, I want to be both the rider and the horse." (Le Guin 224)!!

! William Carlos Williams award winning poet and professional medical doctor in

his book of poems “In Spring”:!

"So long as the sky is recognized as an association!is recognized in its function of accessory to vague!words whose meaning it is impossible to rediscover!its value can be nothing but mathematical certain!limits of gravity and density of air!The farmer and the fisherman who read their own lives there have a practical corrective for – !they rediscover or replace demoded meanings to!the religious terms!Among them, without expansion of imagination, !there is the residual contact between life and the!imagination which is essential to freedom" (Williams 19)!!

! All three of these artists are suggesting a fragile relationship between their

intentional crafting of their use of language and words and letting the subject of their

inspiration guide them: “...a world of made is not a world of born...”, “the inter weavings

of craft, thought, feelings... all together ‘mortal’”, “...it means being willing to not have

full control over the story as you are writing it...”, “...the residual contact between life

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and the imagination which is essential to freedom”. These voices speak in contrast to:

“What could it mean to say that language is responsible for understanding and sharing

intentions...” as the evolutionary anthropologist says. It does not seem that poetry is just

about reading and sharing intentions. To say that language evolved without poetry is

possibly the greatest albeit likely unintentional crime against humanity and biodiversity

because it seems to be enabling the continual manipulation of minds and habitats for an

anthropocentric single, one-way language based economic system.!

! With the poet in mind, the origin of language, could mean that Nature helps

humans create diverse, poetic lifestyles and cultures that in turn help humans and

nature get along together, to manage population densities through naturally

encouraging diversity of thought in linguistic diversity like Nature encourages

biodiversity. And it could mean that when language is recognized as a co-creative

phenomenon between mind and matter it empowers a higher synergy and a higher

sense of value which inherently limits physical consumption and expansion while

enabling spiritual or metaphysical consumption and expansion with increasing layers of

self worth and security. It seems that the creative evolution of a work of poetry and

literature suggests a deeper meaning to the origin of human language that demands

further research before multilingualism as a natural force and phenomenon is

annihilated by “monocultural imperialism”, one way thinking, and genetic engineering

technologies that attack self worth, esteem, and self security by attacking the poetic

relationship between a species and their habitat, watershed, and biosphere.!

! In Thomas Malthus’s essay on human population he famously expressed the fate

of starvation because of “the difficulty of subsistence” and “the passion between the

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sexes”. Malthus suggested that these are forces uncontrollable, but I feel they are in

fact forces constantly subject to the affects that language has on self worth, self esteem,

self security, and ultimately honor among others. Malthus lacked the information we

have in 2013 about human nature and gene-culture co-evolution and the evolution of

the planet as well as the evolution of the single celled organism, but what he lacked and

that we still lack today is a full appreciation for the power of multilingualism in shaping

human populations and cultures. Because of what limits a researches point of view their

research is subject to rapid degradation and erosion of quality or relevance. But with

language and the multilingual organism especially, we see the fundamental power of

what lasts regardless of time: a desire to empathize for symbiotic survival. I will attempt

to express how language is the primary concern if only demonstrated by the feelings

within us and that human populations are not destined to mass starvation, but with

Multilingual “Ecomind” (Lappe) thinking social populations can self regulate hunger and

passion.!

! Multilingualism is essentially many languages in one mind and as such is a pro-

social shield for the altruistic “self” seeking group honor that is mightier than the sword

of psychopathic or sociopathic monocultural imperialism. Before the latter organizations

attempt to use the powers from the populations of the former to annihilate honor in an

altruistic society I suggest that members of the former unite fully using the

multilingualism phenomenon that would otherwise be suggested as a dis-unifying

phenomenon. While I have little empirical research of my own to support such a hopeful

mindset, I do have my body and experiences as exhibit A: I am a symbiotic organism

that maintains multilingualism in his cells, I am a product of symbiosis constantly

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upgrading and repairing itself with the autonomous actions of cells for as long as it can.

A self who has survived thus far not because of my own singular power, or singular

engineering feat, but from luck and the fundamental power of cooperation of different

people and species. My existence, however fleeting, is proof of altruistic society based

on the phenomenon of multilingualism which extends far deeper into biology than we

have dogmatically allowed; into microbiology:!

“Every plant, animal, and human requires a vast community of commensal microbes working 24/7 to keep it alive and healthy.... These vast communities of microbes – your “microbiome” – have effects on your metabolism, immunity, and behavior; and properly balanced, invisible interactions with your microbes are essential to your well-being. Microbes cover you in a thin biofilm that serves as invisible body armor protecting you from environmental insults. Microbes help digest your food, provide your vitamins, aid in the development of your blood vessels, and educate you immune system.” (Bassler 68-69) !!

! That our individual bodies are symbiotic systems that are constantly

communicating with our habitat is little understood and yet of utmost importance. Do

genetic engineers know how their product will affect this complex system of

communication? Do they care? If they do not, they appear more as enemies of global

peace than ethical agents of humanitarian aid. Our bodies are proof that cooperation is

the dominate form of survival on the planet, the illusion that our minds are in strict

control of our “self” is fading away like a cut to our skin as we gain more insight from

comparative research:!

“Within minutes of accidentally cutting yourself, the hemostatic flow has probably been brought to rest as erythrocytes attach themselves to fibrin threads...This is a process of meticulous and self motivated coordination and is something we have rarely admitted in our discussions... These are subtle, powerful forces at work here and they are testimony to the regulatory mechanisms on which all life depends.” (Ford 140) !

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! The study of microbiology suggests that the desire to talk began not in the

human mind but in bacterium, the single celled organisms that survived billions of years

of catastrophic change and the organism who’s networking abilities enabled

multicellular life. Microbiologist Bonnie Bassler, discovered the language of bacterium

called “quorum sensing” while working for Princeton University and expresses how she

felt upon the discovery:!

“I spend half my time thinking, “My God, I can’t believe they do this!” and then the other half thinking, “Why did it take me so long to figure this out? Of course they do this!” I agree, it’s obvious in retrospect.

I often think, “Why is it that my lab that’s doing this?” Bacteria have been intensively studied for 400 years. How could this have been missed for nearly 390 of those years? I guess there was this sort of snobbery — among bacteriologists and among scientists in general — that because bacteria seemingly live this mundane primitive life, and they have so few genes, and are so tiny, that we could not imagine they possessed this level of complexity and sophistication.

But think about multicellularity on this Earth. Every living thing originally came from bacteria. So, who do you think made up the rules for how to perform collective behaviors? It had to be the bacteria. (Bassler Nova Interview)

! It seems reasonable that from this recent discovery we can speculate that the

desire to talk as a necessity of survival and coordinate effort is not just a human

phenomenon, but one that spread to the human mind from the hungers of the body. The

human fossil records back this speculation up. !

! As there is now an awareness of the depth of communication technology among

microbes, the ongoing study of the human fossil record and the geologic climate record

of the earth suggest a communication between the earth and the biosphere and each

species via unique habitats. Humans are the only species to travel to the moon, as far

as we know we are the most well traveled species. How does this travel affect our

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language and how did the pre-history of travel affect the development of our language?

Is language a product solely of the human mind or a co-creative product of the human

mind interacting with and being influenced by habitat? What does the fossil record and

climate record suggest for the evolution of human language as a co-creative

phenomenon? If language is inherently a product of a sort of conversation between the

earth, Nature and the species, does this imply that nature co-owns the intellectual

property that language technology is? Is this implication, that Nature has intellectual

property rights over human language important as whether or not human cultures

acknowledge this Right Of Nature to speak freely with and between species will affect

the direction of a rapidly evolving species that is fundamentally shaped by language?

These questions are difficult if not impossible to answer, but they are essential to

understanding the implications and potential consequences of human agricultural efforts

to feed billions of people on the planet. Initiative 522, the question of labeling

Genetically Modified Organisms and of the decision to delist the grey wolf as an

endangered species are two “Watershed Moments” socio-economic and political

decisions that will change life forever. We can at least see them towards us this fall of

2013 and we can prepare by asking these questions. They are issues of a lack of

multilingualism as a philosophy of action that will affect the self worth of the social

individual human as a species, the social individual wolf as a species, and the social

organization of the biosphere.!

! Paleoanthropology, the study of prehistory with paleoclimatology the study of

ancient climate provide evidence of the dynamic relationship between the creation of

innovative species and their technologies and the geologic events of the greater

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biosphere. With cranial endocasts and the vertical position of the larynx bone in hominid

species researchers help determine when language was achieved. Some think it

occurred nearly overnight, some think it took millions of years of evolution. (Johanson

106) Some think it occurred near the time of the breakout from Southern Africa after a

severe Ice Age. There is evidence that one of the other humans, Neanderthals had a

primitive language. (Johanson 107, Finlayson 106) While the exact time of the origin of

human language is unclear, it is more clear that it was finally brought fully about by

stress and tragedy. The catastrophic explosion of Mount Toba, on Sumatra, nearly

75,000 years ago is believed to have created a “bottleneck” in the early Cro-Magnon

Homo sapiens population and to have created a powerful need to speak and

collaborate. (Fagen xv) After this event Homo Sapiens traveled far and wide spreading

out across the globe creating many languages and mythologies and nearly hunting

many species to extinction. So does Mt Toba have intellectual property rights over

human language? That sounds ridiculous, but what sounds more reasonable is that, as

the archaeologic and paleoclimatologic records show, the bio-technologies of all species

are products of a co-creative relationship with Nature as a fluid and dynamic force

attempting to achieve an equilibrium in exchange across identities.!

! The origin of human language has been called one of the greatest scientific

problems ever confronted and is “the grail achieved in social evolution”. (Wilson) It is

therefore still a frontier of speculation and research with great meaning and implications

for human experience and for human populations. While it might be true that the

gardener who holds the seeds of an agricultural society holds the future of that society,

the future is first held by the gardener who holds the seeds of thought: Words and the

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power of suggestion, the power to place labels on Nature. Ironically this power came

from Nature and further energy exists to overcome catastrophe and stress as seen in

the evolutionary records. Language shaped the mind before society could exist to grow

to the massive numbers we see today. Researcher and scholar of geography Jared

Diamond discusses the individual and social importance of language in his recent book

“The World Until Yesterday”:!

!“...your language serves as an instantly recognizable badge of your group identity.” (Diamond 376) !!“...multilingualism is widespread or routine in traditional small-scale non-state societies... People regularly encounter and have to deal with speakers of other languages. To trade, to negotiate alliances and access to resources, and (for many traditional people) even to obtain a spouse and to communicate with that spouse requires being not merely bilingual but multilingual. Second and further languages are learned in childhood in the home or socially, not through formal instruction.” (Diamond 383)!!Multilingualism encourages self worth and improves cognitive function in children and prevents cognitive disfunction in elderly. (Diamond 383+) !!

! The human fossil and archeological record compared with the earth’s geologic

climate record reveals an increasingly detailed story of the “gene-culture co-

evolution” (Wilson) between human culture and Nature. In the light of this comparison

multilingualism becomes not just a phenomenon of human language, or interspecies

microbial communication, but of a communication between the biosphere and the

species. This would appear to further the argument that Nature has intellectual property

rights through the human language–habitat co-creative relationship.!

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! The origin of human language and the true potential of multilingualism to manage

human populations is being uncovered with recent studies of infants brain waves while

they are absorbing a person speaking. Patricia Khul, co-director of the Institute for Brain

and Learning Sciences at the University of Washington has discovered that,!

““Babies all over the world are what I like to describe as ‘citizens of the world.’ They can discriminate all the sounds of all languages, no matter what country we’re testing and what language we’re using.” “When babies listen, what they’re doing is taking statistics on the language that they hear.” (Khul) !

Her research was conducted using an advanced brain recording and mapping system

and has shown that babies need a person present in order to activate the statistics

taking which is important when considering the intense social nature of early human life.

Is this evidence of language as a co-creative phenomenon between the babies’ brain

and the habitat, social and ecological to effect meaning? One implication for this

universal skill is a survival tactic that enabled babies to survive with any culture they

happened to grow up in regardless of their parents culture. A programed cultural

survival skill appears to be a means of survival not just for the individual or the group,

but for the sake of social survival as well. !

! What can genetic engineering offer to all parties of this phenomenon that

multilingualism cannot and vice versa? How will genetic engineering affect the self

worth that language encourages in a person and in a species? How is genetic

engineering affecting human and microbe cultures? How is genetic engineering

affecting the human as symbiotic organism, a thinking and talking social being intimately

connected to microbial communities who are “thinking” and talking amongst themselves

as well for the greater good that enables our health?!

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! Another way genetic engineering may degrade self worth and esteem is in the

value of the regional food and wine protection designator system in Europe, the

Appellations of Control. One anthropologist, Heather Paxon suggests “microbiopolitics”

as a structure for socioeconomic systems that has been evolving rapidly in the artisan

cheese industry that can better help people shape human population issues of Pop

Culture by focusing on the “terroir” or flavor of geography and the uniquely tasting

personalities of microbes:!

“In the post-Pasteurian ethos of today’s artisanal cheese cultures—recognizing microbes to be ubiquitous, necessary, and, indeed, tasty— microbiopolitics is newly productive of modern craft knowledge and expanded notions of nutrition. It produces new materials (microbes) for thinking about con- junctures of cultural tradition and agrarian landscapes, along the lines of what the French call terroir (see Barham 2003; Trubek 2005). And it creates new alliances among cheese makers and among farmers, scientists, merchants, and foodies.” (Paxon 18)!

! It is likely in this arena, the artisan craft person’s arena, that human populations

with the aid of a multilingual philosophy, will find their greatest strength in developing

self worth, self esteem, and self security collaboratively with that of a watershed habitat.

Having worked for a relatively new artisan cheese creamery in the city of Port

Townsend, WA in 2010-2012, called Mt. Townsend Creamery, I can attest to the

dynamics and challenges of meeting a reasonable price point that enables a thriving

and trusted artisan food business. The scrutiny placed on such creameries in the USA is

severe to say the least and one must wonder how the term “artisan” can withstand the

scrutiny of a massive Pop Culture supported national government regulation and

inspection system. The size of the giant on the artisan’s shoulders is challenging their

own ability to maintain a unique “self” in the artisan economy that must interface with

the Pop Culture economy. The structure of the economic system that these artisan food

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producers are trying to maintain a living in does not reflect “microbiopolitics” or even the

nature of the water cycle, yet the flavor of their products will by necessity of

microbiology and the artisan way, reflect the flavor of the watershed. The artisan crafts

person in the USA is once again after a couple hundred years, back at the front lines of

cultural progress.!

! As the co-creative structure of the multilingual mind can enable greater empathy

in societies and greater control by individuals over their relationship to populations so

can the structure of the flow of water in a watershed as it has always been the physical

limit of sedentary human populations. One of the most important if not the final

assessment of a sustainable human population is: Who gets the water? Multilingualism

and diversity of thought help negotiate this challenge more effectively and empathically.

Activist Vandana Shiva has thoroughly researched and expressed this problem in

“Water Wars: Privatization, Pollution, and Profit.” As a testament to learning from ancient

cultures in India, decentralized gardeners who worked with a watershed and listened to

it gained much more stability in a cooperative social flexibility with the flow of water than

centralized gardeners:!

“What Marx and Wittfogel failed to grasp was the freedom of cooperative management systems from dominant bureaucracies. That Indian irrigation systems relied on decentralized maintenance and not on centralized control was lost on these Western scholars. Wittfogel’s characterization of Asia’s water systems [in his essay Oriental Despotism: A Comparative Study of Total Power] has not gone unchallenged. Economic historian Nirmal Sengupta has pointed out that vast networks of irrigation systems are not necessarily large projects. They can be a close-knit and locally managed network of microprojects. Sengupta has also shown that stagnation was not endemic to these traditional irrigation systems but that flexibility was central. Cropping patterns changed annually according to water availability. With water resources under local control, decisions on land use were easier to make. Modern irrigation on the other hand, uses centralized water control and distribution. Agricultural systems using modern dams are also less able to alter their cropping and irrigation practices to

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suit the availability of water. In addition, these large systems erode human rights and cause serious ecological damage.”!!

! Shiva’s assessment of the inadequacy of western thinking and acting in working

with Asian cultures to manage human populations reinforces the theory that

multilingualism is a more powerful technology than genetic engineering as genetic

engineering is predominantly a Western, namely USA, thought process. The history of

“Water Wars” across the globe and especially in Asia could predict a violent future of

strife over water access. With a new generation of children becoming adults empowered

with a mind full of multilingual thinking options, maybe such wars will not have to be

fought regardless of who invented what technology to search for or find water and bring

it to the surface. Like the ability to find and express water into a biologically diverse

garden, the ability to find and express the right words in a conversation of infinite

variability, multilingualism and language is a technology co-owned with Nature. Words

are like drops of water and as a universal substance of social life and all life, both water

and words shape human populations as a co-creative phenomenon and thus deserve

certain inalienable rights as collaborators in the “self” of humanity to meet the lips of all

people in pure form. To violate this is to gradually if not rapidly to destroy everything

worth living for and being aware of. History does not necessarily repeat itself nor is it

written correctly and truthfully. This inadequacy of Western thinking that Shiva cites, I

believe could be remedied in reorganizing our western political and economic systems

to fit with watersheds and water cycles more closely represented by the cooperative

multilingualism of indigenous societies.!

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! Of those countries strapped with massive human populations that over burden

their habitats, China and India must access their ancient sources of self worth, esteem,

and self security via the vast resources of cultural diversity amassed over thousands of

years. While the task is daunting and population issues have created horrendous

pollution issues in Asia, these anciently endowed cultures should not be influenced by

the United States government while the US Constitution does not recognize the Rights

Of Nature. In the event that the US Constitution does reflect the Rights Of Nature it

could then have something legitimately profound to share in legal practices and

experiences in articulating and defending these rights among our watersheds. The US

Constitution does not currently reflect this kind of philosophy and therefore has no

authority over the relationship between human populations and their relationship to

ecological habitats and watersheds in Nature. As China and India have diverse linguistic

heritages that were also literate, they have the potential to demonstrate more directly

how the origins of language affect a culture’s relationship to the landscape and

biodiversity. They may have the opportunity to demonstrate the invention of language as

a co-creative process between the human mind and habitat and thereby begin to

reverse the destructive trend of a Pop Culture society even before the wilderness and

indigenous culture rich USA can muster the self esteem will power to do so.!

! Starvation is not as inevitable as Malthus suggested when human individuals and

communities work more directly together and creatively together beyond cultural and

political boundaries with a kind of multilingualism with the soil and with the plants or

animals of their agricultural focus within the structure of an entire watershed system. !

Modern industrial agriculture would suggest that old saying “go big or go home” and

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would suggest that efficiency should be followed to the smallest scale; the trend in

corporate food systems in America is shockingly mechanistic and essentially anti-

multilingual. What if “go big” meant ‘embrace the entire watershed as a co-creative

being to produce unique artisan foods’? This could bring new practical results to

“playing with the bigness of our littleness”... Right now the farmers of industrial

agriculture do not attempt to communicate with the plants and animals they grow, they

seek only to dominate and subjugate and humiliate them. (FOOD INC) That method is

suicide as the science of microbiology shows that the “self” is intimately connected with

other beings. !

! Organic agriculture and more specifically bio-intensive and bio-dynamic

gardening techniques of companionship planting have been honed over thousands of

years and in large part from some of the countries now struggling the most with over

burdening population concentrations believe e.e.cummings that “a world of made is not

a world of born”. The world of born is far more valuable and “the hell of a good universe

next door” is accessed through a multilingual mindset in gardens of biodiversity.

Intercropping is a proven technique of planting for biodiversity in space and in time.

(Riotte, Rodale, Jeavons) These techniques are a kind of multilingualism among plants

and soil communities where the farmer or gardener is working to achieve a co-creative

relationship with the soil, plant, and animal. This is the most important difference

between farming with heritage seeds or seeds saved from the garden or farm worked

and genetically engineered seeds, the former strengthens high self esteem and strong

relationships, the latter destroys self esteem and relationships. The people tending

biodiversity gardens appreciate what the landscape and the plant and the animal living

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there have to say. Genetic engineers do not care, they do not listen, and they do not

want to know the language of the plant, animal, landscape because they do not want to

lose control. In all good human agricultural systems, like good conversations, like good

poetry, there is a tendency to let go of control and let the conversation flow co-creatively

between co-authors of speech. Genetic engineers feel that altering species is the best

alternative for dealing with climate change because species are not as smart as human

beings. (Genetic Chile, Technacolyps) This is a philosophy that will lead to more

problems because it is fundamentally against the flow of language evolution which is

moving species along a river of greater and greater complexity of awareness in

symbiotic relationships. It is shaping life as a co-creative phenomenon between multiple

forms of intelligence, the ecosystem habitat community, the species, and the water

cycle. If we assert the co-creative intellectual property rights that Nature deserves over

human language and all language systems, we will further prevent starvation and

ecologic collapse by encouraging greater cultural diversification which strengthens self

worth, self esteem, and self security of relatedness between societies and watershed

habitats. Starvation is more a tragedy of a lack of multilingual thinking or a diversity in

communications systems with and listening to the earth than of too much eating or too

much sex or not enough food.

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!CLOSING SUMMARY: !

Choosing poetic wildness in death and life: Driftwood, Humans, and Wolves in

Washington State!

!! On the North Pacific Coast of the United States of America a cold sea mist

drapes driftwood and sand as the surf pushes and pulls at the piles of bleached white

logs laying them up in haphazard tangled ways as a barrier between two worlds. The

wild poetry of dead trees on the beach has helped me understand something about the

magnitude of this genetic engineering technology and importance of Initiative 522. No

matter what happens in the human world of plant and animal engineering, driftwood will

always exist as long as cold temperate forest shorelines exist and will always be wild

and free in death. Driftwood in its bleached white glow in the moonlight on a sandy

beach is like the person with multiple languages in one mind, a soul alive and free

stretched between two worlds and a phenomenon of empathy that can more effectively

carry earthlings to explore the stars than unpoetic genetic manipulations. Nature is

poetic life and death and human culture should be too.!

! A label on a product such as on GMO foods is in a way like driftwood, a line

between worlds and in a way like the multilingual person an assertion of the value of

self worth and self esteem and self security that they have for other worlds. While the

genetic engineers may see the label as an attack on their product’s viability, are they

asking citizens of the democratic country of the USA to give in to an attack on their self

worth, esteem, and self security? Are they ashamed of their product? Does their self

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worth depend on the annihilation of another’s self worth? Indeed, these corporations

apparently don’t care about the fundamentals of listening to the voice of another as they

don’t listen to the voice of Nature nor of the species they violate to profit from without

communicating with. These corporations are a virus-like mutation of human society

promoting individual selection above group selection, a group of selfish individuals that

depend on a philosophy of self degradation of the other for the improvement of their

own. Labels on foods made by the economic system are essentially a language

connecting the maker with the user, the producer with the customer. While the ancient

“customer” of wild nature, Cro-Magnon man, would have chosen products from Nature

without a label, he would have chosen carefully for the expected affect on his self

security or his seed would not have traveled far down the genetic line. Evolution on

earth has created increasingly complex systems of symbiotic relatedness pushing

selfish, parasitic gain to the boundaries as a check on the degree of multilingualism in a

species immune systems and self security. To advocate not labeling a product is to

suggest that the customer is worthless and unworthy of talking to. To vote for not

labeling a product is to vote to degrade ones own self worth. A lack of a label is a lack of

care for multilingualism which is a trait of monocultural imperialism and in the immediate

effect simply bad customer service.!

! This fall 2013 will produce an assessment of the degree of customer service

between human societies and Nature self worth of both the human microbiome and of a

watershed with Initiative 522 and with the decision to delist the grey wolf as an

endangered species in Washington State. While a person or an ecosystem can receive

insults and recover their self worth, esteem and security, there are points beyond which

Curry �23

the self is unrecoverable; there is a definite risk at stake. We will choose not just

whether to label a source as genetically modified or not and whether a predator is

healthy, and can be culled to protect private interest in cattle stock, but whether or not to

believe in the unity between the creative mind of nature and the creative mind of

humanity, we will choose to label self worth of the individual and self worth of an

ecosystem. Both decisions will be a physical expression of a metaphysical link of

human self and the self of Nature that language via multilingualism between species

provides. The label or lack of will be a symbol of self worth between species natural and

transgenic: Who’s creative self do we value more? What will be left of “us”? Will we be,

like driftwood bleached and beautifully strewn forever wild along the shore, but fully

beautiful and wild only in its death as an expression of the futile love affair between

water and earth? Or will we be like the grey wolf wild in a socially interconnected and

fundamentally multilingual life, free, a co-creative force with and of Nature with habitats

via a hunger not to consume everything in site, but to relate to the lay of the land and to

explore the furthest extent of social awareness? Wolves are a force of Nature that

through the trophic cascade effect balance and encourage the self worth and self

security of an ecosystem, indeed a mountain and river watershed. They are an icon of

wilderness that has been a fixture in the imagination of human mind and a legend of

how to survive in an arctic tundra environment. The wolf has multiple intrinsic values to

a habitat beyond human ownership of land for ranching. (Grambo, Lopez) If taken from

the perspective of multilingualism, ranchers may see the value of learning the

“language” of the trophic cascade effect to improve the self worth of their ranch land and

of their cattle. Could they gain a higher price in the market if their cattle are pushed to a

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higher level of herd species health by wild wolves? Could their beef gain a price point

comparable to wild Alaskan salmon? !

! If we choose the former, not to label GMO foods and thus to proliferate

genetically engineered seeds and pollen and if we chose to allow hunting of wolves

without fist adjusting how our ranching methods affect the shared habitat with wolves,

we humans will be wild only in our rapid social death, our architecture and our bones

(with the exception of our plastic) will look beautiful strewn about worn in the weather,

but in life, we will be fundamentally degraded in self worth, esteem, and security as our

sense of relatedness to our habitat and the biosphere will be confused if not completely

lost. !

! We have an important choice to make that in essence demands the self to be

valued and protected via food labeling systems by political and economic systems. If we

choose the latter, to demand labeling of GMO foods and to forever protect and rebuild

wild species like wolves not just for numbers subject to political and economic

interpretation, but to a higher level of self worth and self esteem and self security of a

species, a habitat, a watershed in a sort of multilingual co-creative communication with

Nature, we might remain and grow and evolve even stronger as a human self, albeit

“civilized,” but more and more aware of our co-creative symbiotic relationship with

Nature as wild and as beautiful in life as the grey wolf, calling out to the stars and to the

universe as a whole with a definitely ferocious origin, and yet a powerfully empathic

desire to know the truth of the other in a universe expanding epic: a life like poem.!

!!! !Curry �25

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