Frisco Bay Mussel Group: Living Here - Revision history

Ccarlsson at 05:57, 19 September 2023

2023-09-19T05:57:31Z

← Older revision		Revision as of 22:57, 18 September 2023
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	'''<font face = Papyrus> <font color = maroon> <font size = 4>Primary Source</font></font> </font>'''		'''<font face = Papyrus> <font color = maroon> <font size = 4>Primary Source</font></font> </font>'''

	''This text is from a small pamphlet published in 1977 by the Frisco Bay Mussel Group. At the end of the pamphlet a brief description was presented:		''This text is from a small pamphlet published in 1977 by the [[Looking Back at the Frisco Bay Mussel Group\|Frisco Bay Mussel Group]]. At the end of the pamphlet a brief description was presented:

	The Frisco Bay Mussel Group is a “committee of correspondence” to act as a forum for sharing regional identity and watershed consciousness. There is no city/country division within the group because both locales are essentially interrelated through and encompassed by the San Francisco Bay-Sacramento River Estuary watershed. But there is a spirit to alter the dominance of city demands on the region and extend a sense of regionhood to everyone living within it. Rather than restricting itself to areas such as ecology, environment or conservation—which appear to be directly related but tend to divorce the full activity of human lives from other natural processes, the Mussel Group is developing information about:		The Frisco Bay Mussel Group is a “committee of correspondence” to act as a forum for sharing regional identity and watershed consciousness. There is no city/country division within the group because both locales are essentially interrelated through and encompassed by the San Francisco Bay-Sacramento River Estuary watershed. But there is a spirit to alter the dominance of city demands on the region and extend a sense of regionhood to everyone living within it. Rather than restricting itself to areas such as ecology, environment or conservation—which appear to be directly related but tend to divorce the full activity of human lives from other natural processes, the Mussel Group is developing information about:

Ccarlsson at 19:07, 11 September 2023

2023-09-11T19:07:13Z

← Older revision		Revision as of 12:07, 11 September 2023
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	The few reports of Costanoan culture that survive are uniformly unflattering, and tell us more about the mind of the invader than they do about the fact of native culture. There is a bittersweet irony to these reports, a black humor that sounds at times as if the script had been written by Lenny Bruce. Consider this description of Jose Espinosa y Tello on the Costanoans of Monterey. “Men and women go naked feeding in the fields like brute beasts, or gathering seeds for the winter and engaging also in hunting and fishing. Although some of these natives have now been ''reduced to obedience'' (italics added) and form part of the Mission of San Carlos, they still preserve their former disposition & customs. Among other habits which they retain it has been noticed that in their leisure moments they will lie on the ground face downwards for whole hours with the greatest content.” Clearly the Costanoans were the subject of vicious and unfair reporting, as were, of course, most of the Indians of North America. The anthropologist Kroeber, who accepts most of these reports at face value, tells us the Costanoans were a ‘dark, dirty, squalid and apathetic’ people. “I have never seen one laugh.” He reports one invader, Choris, as saying “I have never seen one look you in the face.” Nonetheless, reading between the lines, certain details do emerge, and these details suggest a very different portrait of these people. “Costanoan, from the Spanish, meaning a coastal people . . . Coyote, Eagle, Hummingbird sitting on a mountain top. When the ocean receded and the land appeared, it was Coyote who went down & created these coastal people . . . They held the Sun, and the Redwood Tree, as Sacred . . . Sophisticated tule huts, sophisticated tule rafts . . : A line survives from one of their dances—“ We dance on the brink of the World.”		The few reports of Costanoan culture that survive are uniformly unflattering, and tell us more about the mind of the invader than they do about the fact of native culture. There is a bittersweet irony to these reports, a black humor that sounds at times as if the script had been written by Lenny Bruce. Consider this description of Jose Espinosa y Tello on the Costanoans of Monterey. “Men and women go naked feeding in the fields like brute beasts, or gathering seeds for the winter and engaging also in hunting and fishing. Although some of these natives have now been ''reduced to obedience'' (italics added) and form part of the Mission of San Carlos, they still preserve their former disposition & customs. Among other habits which they retain it has been noticed that in their leisure moments they will lie on the ground face downwards for whole hours with the greatest content.” Clearly the Costanoans were the subject of vicious and unfair reporting, as were, of course, most of the Indians of North America. The anthropologist Kroeber, who accepts most of these reports at face value, tells us the Costanoans were a ‘dark, dirty, squalid and apathetic’ people. “I have never seen one laugh.” He reports one invader, Choris, as saying “I have never seen one look you in the face.” Nonetheless, reading between the lines, certain details do emerge, and these details suggest a very different portrait of these people. “Costanoan, from the Spanish, meaning a coastal people . . . Coyote, Eagle, Hummingbird sitting on a mountain top. When the ocean receded and the land appeared, it was Coyote who went down & created these coastal people . . . They held the Sun, and the Redwood Tree, as Sacred . . . Sophisticated tule huts, sophisticated tule rafts . . : A line survives from one of their dances—“ We dance on the brink of the World.”

	Very little is known about the Costanoan religion. We are told only that at the Mission San Jose the natives continued to hold their ancient winter solstice dance much to the chagrin of the officials. The existence of this dance among the Costanoans suggests that they were influenced by the famous Kuksu Cult, a widespread system of religious belief that served to ~~unit~~ many of the cultures of the Sacramento Watershed area. The Kuksu Cult involved dance rituals and festivals, although it was primarily male-oriented (in counter-distinction to the ancient, female-oriented ghost religion and secret societies), the degree of sexual exclusivity varied from tribe to tribe, clan to clan. The secret Kuksu initiation ceremony conveyed moral, ethical and sacred teachings, and served to inform the initiates as to their place within the circle of all beings.		Very little is known about the Costanoan religion. We are told only that at the Mission San Jose the natives continued to hold their ancient winter solstice dance much to the chagrin of the officials. The existence of this dance among the Costanoans suggests that they were influenced by the famous Kuksu Cult, a widespread system of religious belief that served to unite many of the cultures of the Sacramento Watershed area. The Kuksu Cult involved dance rituals and festivals, although it was primarily male-oriented (in counter-distinction to the ancient, female-oriented ghost religion and secret societies), the degree of sexual exclusivity varied from tribe to tribe, clan to clan. The secret Kuksu initiation ceremony conveyed moral, ethical and sacred teachings, and served to inform the initiates as to their place within the circle of all beings.

	The Kuksu was always depicted as a terrifying figure, half man and half bird. Consider this description by Jamie du Angulo of the arrival of the Kuksa during the Winter Solstice Festivals among the Pomo. “Finally, just as the last rays of the sun were setting on the western shore of the lake, an extraordinary series of screams and yells started up again—but this time it was coming from the hills. With great excitement the people began to point toward the West. Off in the distance you could vaguely make out the outline of an old, dead tree. An owl was sitting on the top branch of the tree, and a man . . . or a bird . . .was hanging upside down, arms and legs spread stiff and still, from one of the bottom branches. He had feathers, lots of feathers growing out of the top of his head at various angles. Suddenly a fire shot up from the ground underneath him, and he was surrounded by smoke. When the smoke cleared, the man . . . or bird . . . whatever it was . . . had disappeared. ‘That was the Kuksu, Old Man Turtle said, ‘The Kuksu has returned.’”		The Kuksu was always depicted as a terrifying figure, half man and half bird. Consider this description by Jamie du Angulo of the arrival of the Kuksa during the Winter Solstice Festivals among the Pomo. “Finally, just as the last rays of the sun were setting on the western shore of the lake, an extraordinary series of screams and yells started up again—but this time it was coming from the hills. With great excitement the people began to point toward the West. Off in the distance you could vaguely make out the outline of an old, dead tree. An owl was sitting on the top branch of the tree, and a man . . . or a bird . . .was hanging upside down, arms and legs spread stiff and still, from one of the bottom branches. He had feathers, lots of feathers growing out of the top of his head at various angles. Suddenly a fire shot up from the ground underneath him, and he was surrounded by smoke. When the smoke cleared, the man . . . or bird . . . whatever it was . . . had disappeared. ‘That was the Kuksu, Old Man Turtle said, ‘The Kuksu has returned.’”

Ccarlsson: /* Living Here */

2023-08-18T00:19:50Z

Living Here

Show changes

Ccarlsson at 02:05, 1 June 2023

2023-06-01T02:05:32Z

← Older revision		Revision as of 19:05, 31 May 2023
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	[[Image:PlanetDrum-Living-Here-at-SFPL-2018.jpg\|left\|400px]]		[[Image:PlanetDrum-Living-Here-at-SFPL-2018.jpg\|left\|400px]]

	'''Living Here exhibit of Planet Drum's decades-long work in 2018 at the SF Main Library.'''		'''Living Here exhibit of [[Planet Drum Foundation\|Planet Drum]]'s decades-long work in 2018 at the SF Main Library.'''

	Perhaps we can put forward the vision of a new kind of dedicated land, beginning with: what kind of park would any of us make on the Mountain without the Park and Rec. Department? Beyond Nature Interpretive Centers (sic), there do exist many real and untried models. All over the planet are the sacred mountains, groves, & water courses of traditional cultures, Mt. Kailas in Tibet, Prescilly Top in England, Wu Tai Shan in China. These were recognitions of innate potency of Place, and so became places to enter the learning of origin. Australian Aborigines held that particular places were of the Dream Time and a young man might make there his Walkabout as rite of passage, learning his ground. There were routes of pilgrimage, circumambulations, the Center, Omphalos, navel of the world, sacred ways and precincts where use and habit might fall away, learning to be found in earth’s own features. And there were the guides, shaman, hermit, the Old Woman of the Forest, the Old Man of the Mountain who knew their ground, might show you the edible roots, the place where a hawk drinks and bathes in Summer, or precisely the way to get lost. Modern science looks superficial and invasive beside the ancient learning born of generations of attention to a single place.		Perhaps we can put forward the vision of a new kind of dedicated land, beginning with: what kind of park would any of us make on the Mountain without the Park and Rec. Department? Beyond Nature Interpretive Centers (sic), there do exist many real and untried models. All over the planet are the sacred mountains, groves, & water courses of traditional cultures, Mt. Kailas in Tibet, Prescilly Top in England, Wu Tai Shan in China. These were recognitions of innate potency of Place, and so became places to enter the learning of origin. Australian Aborigines held that particular places were of the Dream Time and a young man might make there his Walkabout as rite of passage, learning his ground. There were routes of pilgrimage, circumambulations, the Center, Omphalos, navel of the world, sacred ways and precincts where use and habit might fall away, learning to be found in earth’s own features. And there were the guides, shaman, hermit, the Old Woman of the Forest, the Old Man of the Mountain who knew their ground, might show you the edible roots, the place where a hawk drinks and bathes in Summer, or precisely the way to get lost. Modern science looks superficial and invasive beside the ancient learning born of generations of attention to a single place.

Ccarlsson at 02:02, 1 June 2023

2023-06-01T02:02:07Z

← Older revision		Revision as of 19:02, 31 May 2023
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	But a different kind of potency has always been the background, potency as native place rather than issue or image. Perhaps we can help that potency to emerge in the formation of a park on the Mountain. Perhaps the concept of Park or Preserve can here be turned inside out, no longer an enclosure under siege, a senescent remnant under glass, but a seed ground, not a place to get away from at all, but a place to get into, not a place to look at, but a place to see from.		But a different kind of potency has always been the background, potency as native place rather than issue or image. Perhaps we can help that potency to emerge in the formation of a park on the Mountain. Perhaps the concept of Park or Preserve can here be turned inside out, no longer an enclosure under siege, a senescent remnant under glass, but a seed ground, not a place to get away from at all, but a place to get into, not a place to look at, but a place to see from.

			[[Image:PlanetDrum-Living-Here-at-SFPL-2018.jpg\|left\|400px]]

			'''Living Here exhibit of Planet Drum's decades-long work in 2018 at the SF Main Library.'''

	Perhaps we can put forward the vision of a new kind of dedicated land, beginning with: what kind of park would any of us make on the Mountain without the Park and Rec. Department? Beyond Nature Interpretive Centers (sic), there do exist many real and untried models. All over the planet are the sacred mountains, groves, & water courses of traditional cultures, Mt. Kailas in Tibet, Prescilly Top in England, Wu Tai Shan in China. These were recognitions of innate potency of Place, and so became places to enter the learning of origin. Australian Aborigines held that particular places were of the Dream Time and a young man might make there his Walkabout as rite of passage, learning his ground. There were routes of pilgrimage, circumambulations, the Center, Omphalos, navel of the world, sacred ways and precincts where use and habit might fall away, learning to be found in earth’s own features. And there were the guides, shaman, hermit, the Old Woman of the Forest, the Old Man of the Mountain who knew their ground, might show you the edible roots, the place where a hawk drinks and bathes in Summer, or precisely the way to get lost. Modern science looks superficial and invasive beside the ancient learning born of generations of attention to a single place.		Perhaps we can put forward the vision of a new kind of dedicated land, beginning with: what kind of park would any of us make on the Mountain without the Park and Rec. Department? Beyond Nature Interpretive Centers (sic), there do exist many real and untried models. All over the planet are the sacred mountains, groves, & water courses of traditional cultures, Mt. Kailas in Tibet, Prescilly Top in England, Wu Tai Shan in China. These were recognitions of innate potency of Place, and so became places to enter the learning of origin. Australian Aborigines held that particular places were of the Dream Time and a young man might make there his Walkabout as rite of passage, learning his ground. There were routes of pilgrimage, circumambulations, the Center, Omphalos, navel of the world, sacred ways and precincts where use and habit might fall away, learning to be found in earth’s own features. And there were the guides, shaman, hermit, the Old Woman of the Forest, the Old Man of the Mountain who knew their ground, might show you the edible roots, the place where a hawk drinks and bathes in Summer, or precisely the way to get lost. Modern science looks superficial and invasive beside the ancient learning born of generations of attention to a single place.

Ccarlsson at 01:54, 1 June 2023

2023-06-01T01:54:50Z

← Older revision		Revision as of 18:54, 31 May 2023
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	::• native inhabitants, small self-sufficient early homesteaders, new settlers		::• native inhabitants, small self-sufficient early homesteaders, new settlers
	::• the extent of the watershed: biotic and life-realm characteristics—geology,		::• the extent of the watershed: biotic and life-realm characteristics—geology, climate, plants & animals
	climate, plants & animals
	::• priorities for restoring natural systems & removing exploitation threats		::• priorities for restoring natural systems & removing exploitation threats
	::• manufacturing and agriculture justified by non-exhaustive use of labor and		::• manufacturing and agriculture justified by non-exhaustive use of labor and renewable soil, energy and materials within in the region
	renewable soil, energy and materials within in the region		::• the spirit of multi-species relationships within the region and ceremonies to ensure biotic richness and diversity
	::• the spirit of multi-species relationships within the region and ceremonies to
	ensure biotic richness and diversity
	::• partnership and trade within the watershed and with other distinct regions		::• partnership and trade within the watershed and with other distinct regions
	::• a form of planet-wide regional address		::• a form of planet-wide regional address

			[[Image:PlanetDrum-watershed-guide.jpg\|800px]]

			'''This Watershed Guide was published together with the pamphlet "Living Here" that is republished below.'''

	== Living Here ==		== '''Living Here''' ==

	<big>Borne-Native In the San Francisco Bay Region</big>		<big>'''Borne-Native In the San Francisco Bay Region'''</big>

	We who live around the San Francisco Bay-Sacramento River Estuary, all species ranging this watershed on the North Pacific Rim, feel a common resonance behind the quick beats of our separate lives; long-pulse rhythms of the region pronouncing itself through Winter-wet & Summer-dry, Something-flowering-anytime, Cool Fog, Tremor and Slide.		We who live around the San Francisco Bay-Sacramento River Estuary, all species ranging this watershed on the North Pacific Rim, feel a common resonance behind the quick beats of our separate lives; long-pulse rhythms of the region pronouncing itself through Winter-wet & Summer-dry, Something-flowering-anytime, Cool Fog, Tremor and Slide.
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	Human Beings have lived here a long time. For thousands of years, the region held their celebrations easily. They ate enormous quantities of shellfish, acorns, salmon, berries, deer, buckeyes, grass seeds and duck eggs. They cut countless tule reeds for mats, boats and baskets, burned over thousands of acres of dead grass, made trails everywhere, cleared land and packed down soil with villages. They netted fish from boats, strung fish traps across creeks and rivers, and dug up tidelands looking for clams and oysters. The region probably never held a species that had a greater effect upon it, but for thousands of years human beings were part of its continuous life. They lived directly in it, native.		Human Beings have lived here a long time. For thousands of years, the region held their celebrations easily. They ate enormous quantities of shellfish, acorns, salmon, berries, deer, buckeyes, grass seeds and duck eggs. They cut countless tule reeds for mats, boats and baskets, burned over thousands of acres of dead grass, made trails everywhere, cleared land and packed down soil with villages. They netted fish from boats, strung fish traps across creeks and rivers, and dug up tidelands looking for clams and oysters. The region probably never held a species that had a greater effect upon it, but for thousands of years human beings were part of its continuous life. They lived directly in it, native.

	<big>The Shell Mound Cultures & the Ancient Kuksu Cult</big>		<big>'''The Shell Mound Cultures & the Ancient Kuksu Cult'''</big>

	Over four hundred [[IPOC’s Shellmound Peace Walks\|shell mounds]] have been found in and around the Bay Area, and many of these mounds date back into the third, even the fourth millennium before the present. The mounds were for the most part composed of oyster, clam, and mussel shells. But animal and fish remains also provide us with a pretty good idea of both the wildlife of the Bay Area during these early days, as well as the hunting and fishing practices of the first inhabitants. Deer, Elk, Sea Otter, Beaver, Squirrel, Rabbit, Gopher, Raccoon, Wild Cat, Wolf, Bear, Dog, Seal, Sea Lion, Whale, Porpoise, Canvasback Duck, Goose, Cormorant, Turtle, Skates, Thornbacks and other fish were all found within the mounds. They also contained the remains of some of the first settlers, and occasionally male bodies were found accompanied by pipes and weapons, and female bodies were found with mortar, pestle, and awls. The large number of these mounds, as well as the range of artifacts, gives us some idea of the size and sophistication of this early culture. Along with a number of fishing and hunting tools and utensils, highly polished stone awls, graceful “charm stones,” delicately worked stone pipes, bone whistles, labrets, and certain shell beads and pendants were also found in the debris.		Over four hundred [[IPOC’s Shellmound Peace Walks\|shell mounds]] have been found in and around the Bay Area, and many of these mounds date back into the third, even the fourth millennium before the present. The mounds were for the most part composed of oyster, clam, and mussel shells. But animal and fish remains also provide us with a pretty good idea of both the wildlife of the Bay Area during these early days, as well as the hunting and fishing practices of the first inhabitants. Deer, Elk, Sea Otter, Beaver, Squirrel, Rabbit, Gopher, Raccoon, Wild Cat, Wolf, Bear, Dog, Seal, Sea Lion, Whale, Porpoise, Canvasback Duck, Goose, Cormorant, Turtle, Skates, Thornbacks and other fish were all found within the mounds. They also contained the remains of some of the first settlers, and occasionally male bodies were found accompanied by pipes and weapons, and female bodies were found with mortar, pestle, and awls. The large number of these mounds, as well as the range of artifacts, gives us some idea of the size and sophistication of this early culture. Along with a number of fishing and hunting tools and utensils, highly polished stone awls, graceful “charm stones,” delicately worked stone pipes, bone whistles, labrets, and certain shell beads and pendants were also found in the debris.
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	It was extremely profitable for a few of the new people to live here this way. Anything could be seen as an unused surplus by a non-native eye, and it was easy to find markets elsewhere for much of it. But profits began slipping as native life-forms vanished. The place withered quickly and became increasingly less livable for all the people in it.		It was extremely profitable for a few of the new people to live here this way. Anything could be seen as an unused surplus by a non-native eye, and it was easy to find markets elsewhere for much of it. But profits began slipping as native life-forms vanished. The place withered quickly and became increasingly less livable for all the people in it.

	<big>Watershed</big>		<big>'''Watershed'''</big>

	San Francisco Bay is the lower end of a vast watershed, beginning at the highest ridges of the Sierra Nevada and the inner Coast Range, continuing through the Central Valley, and ending at Golden Gate. Watershed is the peak experience: selecting among bodies of water, water divides rainfall/runoff by direction, this rainwater to the Russian River, this to the Bay and Delta, this to the Pacific Ocean.		San Francisco Bay is the lower end of a vast watershed, beginning at the highest ridges of the Sierra Nevada and the inner Coast Range, continuing through the Central Valley, and ending at Golden Gate. Watershed is the peak experience: selecting among bodies of water, water divides rainfall/runoff by direction, this rainwater to the Russian River, this to the Bay and Delta, this to the Pacific Ocean.
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	Non-native culture, live-in colonialism becomes its own worst threat. Rejection of living within the boundaries of natural life-systems requires mammoth amounts of labor and energy to build, rebuild, and keep-up artificial ones. By reducing the diversity of life in the region, non-native culture constantly narrows opportunities for social and personal self-preservation. There’s a steady movement through extinction of native life towards self-extinction.		Non-native culture, live-in colonialism becomes its own worst threat. Rejection of living within the boundaries of natural life-systems requires mammoth amounts of labor and energy to build, rebuild, and keep-up artificial ones. By reducing the diversity of life in the region, non-native culture constantly narrows opportunities for social and personal self-preservation. There’s a steady movement through extinction of native life towards self-extinction.

	<big>Species: Familiar and Ghost</big>		<big>'''Species: Familiar and Ghost'''</big>

	The uniqueness of each place comes in part from ecology and climate, but even more from the biota, the animals and plants that live there, shaping the landscape, its character, and one another as they evolve together. Each species which forms a strand of a living community has its own history and has entered the regional fabric at some point in geological time, bringing the mysterious information of its own previous being.		The uniqueness of each place comes in part from ecology and climate, but even more from the biota, the animals and plants that live there, shaping the landscape, its character, and one another as they evolve together. Each species which forms a strand of a living community has its own history and has entered the regional fabric at some point in geological time, bringing the mysterious information of its own previous being.
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	Winter-wet & Summer-dry. Something flowering anytime, Cool Fog, Tremor & Slide will remain. The region’s unique resonance will continue to sound behind whatever celebrations are carried by it and proclaim itself more clearly than any declaration about it. Reinhabitants of the place, people who want to maintain a full life for themselves and for the watershed, are shaping human celebrations that respond to that resonance. Celebrations which depend on but can be shared by other species. Lives which can be part of the region proclaiming itself.		Winter-wet & Summer-dry. Something flowering anytime, Cool Fog, Tremor & Slide will remain. The region’s unique resonance will continue to sound behind whatever celebrations are carried by it and proclaim itself more clearly than any declaration about it. Reinhabitants of the place, people who want to maintain a full life for themselves and for the watershed, are shaping human celebrations that respond to that resonance. Celebrations which depend on but can be shared by other species. Lives which can be part of the region proclaiming itself.

	<big>Sharing Water</big>		<big>'''Sharing Water'''</big>

	Recycling wastewater started with McClaren’s vision of Golden Gate Park. Since 1932, Golden Gate Park has been irrigated by reclaimed “wastewater” and people have boated on [[Golden Gate Park Lakes\|lakes partly filled]] from the drains and faucets of the Richmond-Sunset District.		Recycling wastewater started with McClaren’s vision of Golden Gate Park. Since 1932, Golden Gate Park has been irrigated by reclaimed “wastewater” and people have boated on [[Golden Gate Park Lakes\|lakes partly filled]] from the drains and faucets of the Richmond-Sunset District.
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	Cleaning up our own house by restoring streams & rivers and removing dams that block salmon migrations would make our two Hundred Mile Limit appear less war-like. Saving the Bay Area watershed can help foster Planetary Peace.		Cleaning up our own house by restoring streams & rivers and removing dams that block salmon migrations would make our two Hundred Mile Limit appear less war-like. Saving the Bay Area watershed can help foster Planetary Peace.

	<big>Direct versus Transferred Economy</big>		<big>'''Direct versus Transferred Economy'''</big>

	A Native economy is a direct economy, an economy that places value on what is already there. Values are complex: oaks are tree-presence as well as bearers of acorns, tule reeds are both singing spirits and basket materials, salmon are annual visitors and smoked winter supplies. They are both personally direct for each person and direct to the place. It is an economy of seasons and migrations rather than accounts. When there are fewer salmon than last year, more acorns are eaten, and the people continue. They continued with the flow of life around the Bay for thousands of years.		A Native economy is a direct economy, an economy that places value on what is already there. Values are complex: oaks are tree-presence as well as bearers of acorns, tule reeds are both singing spirits and basket materials, salmon are annual visitors and smoked winter supplies. They are both personally direct for each person and direct to the place. It is an economy of seasons and migrations rather than accounts. When there are fewer salmon than last year, more acorns are eaten, and the people continue. They continued with the flow of life around the Bay for thousands of years.
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	<big>Reinhabitory Sketches: First Cuts toward Living in a Watershed Commons</big>		<big>'''Reinhabitory Sketches: First Cuts toward Living in a Watershed Commons'''</big>

	We begin where we are, at our personal moment of perception. We seek a sense of self-in-place first of all, and a community on a human scale, evolving to a community of creatures.		We begin where we are, at our personal moment of perception. We seek a sense of self-in-place first of all, and a community on a human scale, evolving to a community of creatures.
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	Access steps mean transformations—tourism to hospitality; urban renewal to landscape renewal; employment to life work; jobs to calling; recreation to re-creation.		Access steps mean transformations—tourism to hospitality; urban renewal to landscape renewal; employment to life work; jobs to calling; recreation to re-creation.

	<big>Yerba Buena</big>		<big>'''Yerba Buena'''</big>

	[[LABOR & YERBA BUENA CENTER\|Four large blocks south of Market Street]], adjacent to downtown, bordered by Third, Market, Fourth & Harrison Streets.		[[LABOR & YERBA BUENA CENTER\|Four large blocks south of Market Street]], adjacent to downtown, bordered by Third, Market, Fourth & Harrison Streets.
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	And other ideas?		And other ideas?

	<big>San Bruno Mountain</big>		<big>'''San Bruno Mountain'''</big>

	What first struck me about [[San Bruno Mountain\|San Bruno Mountain]] was, why is it still there? Backed into on every side by cities and industries of the North Peninsula, one last holdout of wild Franciscan land.		What first struck me about [[San Bruno Mountain\|San Bruno Mountain]] was, why is it still there? Backed into on every side by cities and industries of the North Peninsula, one last holdout of wild Franciscan land.
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	[[category:Ecology]] [[category:Indigenous]] [[category:1970s]] [[category:pre-1776]] [[category:Dissent]] [[category:Power and Money]]		[[category:Ecology]] [[category:Species]] [[category:Habitat]] [[category:Water]] [[category:Indigenous]] [[category:1970s]] [[category:pre-1776]] [[category:Dissent]] [[category:Power and Money]]

Ccarlsson: Created page with "''' Primary Source ''' ''This text is from a small pamphlet published in 1977 by the Frisco Bay Mussel Group. At the end of the pamphlet a brief description was presented: The Frisco Bay Mussel Group is a “committee of correspondence” to act as a forum for sharing regional identity and watershed consciousness. There is no city/country division within the group because both locales are es..."

2023-06-01T01:48:56Z

Created page with "''' Primary Source ''' ''This text is from a small pamphlet published in 1977 by the Frisco Bay Mussel Group. At the end of the pamphlet a brief description was presented: The Frisco Bay Mussel Group is a “committee of correspondence” to act as a forum for sharing regional identity and watershed consciousness. There is no city/country division within the group because both locales are es..."

Show changes