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  • From: Ray Cirino <cobanation@yahoo.com>
  • To: permaculture <permaculture@lists.ibiblio.org>
  • Subject: Re: [permaculture] problem gophers
  • Date: Wed, 8 Dec 2010 09:50:04 -0800 (PST)

my cat ate an entire population on a private airport and they poisoned the
gophers during this time. get a little kitty play with him with toy gophers
under ground as they pop there heads up so the kitty bites. Some kitties wont
do
it, so good luck on finding the right one. Snakes are also good.
Ray
The Great Challenges we now face as a species present the very opportunities
that are giving birth to Ecological, Psychological, and Spiritual
Sustainability.




________________________________
From: sals3 <sals3@cox.net>
To: permaculture <permaculture@lists.ibiblio.org>
Sent: Wed, December 8, 2010 7:50:18 AM
Subject: [permaculture] problem gophers

I use to fight and trap gopher for years. now I only trap around young
trees.
they still eat lots of stuff I would like to grow . I plant new trees in a
wire
cage sometime but afraid I will grudle the root. I want to put in more veges
.
. I got gopher snakes , barn owls nest boxes and they have raised babies,
cats
, etc. I guess I need to do more container gardens . any ideas

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Subject: [permaculture] Transition: The Sacred, The Scared, and The Scarred
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Transition: The Sacred, The Scared, and The Scarred, By Carolyn Baker

I read with great fascination,Rob Hopkins' critical response
<http://www.energybulletin.net/stories/2010-12-06/critical-response-michael-brownlee%E2%80%99s-call-%E2%80%98deep-transition%E2%80%99>to

Michael Brownlee's November 26 article "The Evolution of Transition In
The U.S
<http://carolynbaker.net/2010/11/26/the-evolution-of-transition-in-the-u-s-by-michael-brownlee/>."

In it, Rob begins by listing a number of criticisms of Transition in
recent years and adds that criticism of Transition has been a positive
process which has helped to shape what it is today. However, he finds
Michael's proposal to put the sacred at the center of Transition
"concerning."

Despite my deep respect for Rob and the enormous legacy to which he
and Transition in the UK have given birth, I cannot be silent about
his concerns. The first seems to be Michael's assertion that
Transition initiatives in the U.S. must "declare independence," from
Transition in the U.K. Here I recall one of the things that first drew
me to Transition, namely its focus on local solutions based on the
needs of a particular place. Having been an activist for decades, I
was beyond disillusioned by groups that claimed to depart from the
hierarchical, corporate functioning of most organizations of
industrial civilization but in fact, mimicked them. I was thrilled to
discover that the Transition model as outlined in the/Transition
Handbook/, was at long last, a genuine exception to this. In more
recent months, however, I have started to feel as if a kind of
creeping corporatism is beginning to emerge which as Michael notes, we
need to declare independence from. Specifically, what I have noticed
is an implicit assumption that however Transition is implemented in a
particular place, it must defer to the leadership of Transition in the
U.K. and in the U.S. So on the one hand, "declaring independence" from
a tendency to become monolithic in thinking and action may well be
necessary, but in no way is this synonymous with renouncing a "spirit
of collaboration." Throughout Michael's article, I hear a deep desire
for collaboration, but also for resilience in our approach to
implementing Transition in the U.S.

As for economics, Rob's argument against putting all his eggs in the
basket of any one economic theory, misses the point. The point is not
to choose a particular theory and defend it, but to put all the
theories he mentioned on the table and engage in deep, protracted
dialog about all of them. The U.K. is presently enduring a horrible
winter in which people are freezing to death, losing jobs, police and
fire personnel are being laid off by the hundreds, and at the same
time, the nation is facing the same severity of economic meltdown now
occurring throughout many other industrialized nations. All of this is
happening in the vicinity of Rob's local place, and one does not need
to be an economist to understand that conditions are becoming
increasingly dire all across Europe. Transition initiatives in all
parts of the world will ultimately find themselves confronted by these
grim economic realities, and they should be talking about them with as
much focus as they are directing toward Peak Oil and climate change.
As frightening as the consequences of Peak Oil will be, the
consequences of a global economic collapse are beginning to bring
similar or worse realities to our doors with dizzying speed. In fact,
currency wars, gargantuan amounts of debt, and a worldwide crisis in
food production and food prices---all of which are happening now, may
ultimately make the consequences of Peak Oil seem anticlimactic.

All of this leads up to a statement by Rob that I find appalling: "I
get a sense from how Michael builds his case in his article that he
has drawn together all the very worst forecasts of everything and used
that to underpin his case for 'Deep Transition'." Yet in just a few
sentences below, Rob admits that he finds the facts regarding climate
change "terrifying." He then states: "I don't think that one needs to
exaggerate threats and try and terrify people into a sense of urgency.
The facts are motivating enough on their own. Indeed there is lots of
research showing that bombarding people with terrifying information is
far more likely to lead to a Flight/Fight/Freeze response than to
constructive engagement. It is rarely an effective approach to
engaging people in my experience."

This reveals a reality that for me is profoundly disturbing among some
members of Transition initiatives, namely, an unwillingness to deeply
analyze the meaning of the word "transition." It comes from a
sixteenth-century Latin word which means "to cross over." If one is
crossing over something, it is important to understand what one is
crossing from and what one is crossing to. Therefore, I personally
find the word "transition" by itself an inadequate description of our
current planetary predicament . That is why in my work, I incessantly
use the words,/collapse, transition,/and/Great Turning,/the latter
term used by Joanna Macy and David Korten. The historian in me finds
it necessary to look at where we have been, where we are in this
moment, and not just where we would like to be in the future. The
entire process, which I choose to call an evolutionary leap for the
human species, occurs in stages, and *let's not delude ourselves*: *At
the moment there is much more collapse going on than transition even
though it is difficult to know exactly where on ends and the other
begins.*

At the close of the first decade of the twenty-first century, *we are
experiencing the collapse of industrial civilization. No matter how
much we may want to call it "transition", we are profoundly fooling
ourselves if we are unwilling to use the "C" word*, as I have found
many members of Transition are. One of the hallmarks of industrial
civilization is its enculturation into idealism, denial, and frantic
addiction to progress. We love the rebirth, but we absolutely refuse
to talk about the death that makes it possible. Oh isn't this
lovely---we're "transitioning." *Never mind that our entire way of
life is dying. Never mind how we actually feel about that in our guts
and in our hearts. Whistle a happy tune because we're "transitioning."*

*I am an enthusiastic supporter of holding a positive vision for the
future, but not unless I am also willing to stare down the reality of
the collapse of civilization and all of the adversity that will
entail.* Here in the U.S. we are shamefully addicted to positive
thinking as the author and social critic, Barbara Ehrenreich notes in
her 2010 book/Bright-Sided: How The Relentless Promotion of Positive
Thinking Has Undermined
America/.<http://www.barbaraehrenreich.com/brightsided.htm>In it she
argues that positive thinking in American culture is believing that
the world is shaped by our wants and desires and that by focusing on
the good, the bad ceases to exist. Ehrenreich believes this notion has
permeated our society and that the refusal to acknowledge that bad
things could happen is in some way responsible for the current
financial crisis. She, of course, attributes that crisis to many other
causative factors as well but notes that positive thinking has become
an integral aspect of corporate and popular culture. American culture
is deeply afflicted with the delusion that we are exceptional and
entitled and will always prevail in the face of hardship, and this
delusion, I believe, fuels the sense of urgency conveyed by Michael in
his article.
Thus I adamantly disagree with Rob when he states that "the facts are
motivating enough on their own" to cause us to incisively grasp the
severity of our predicament. This is an unequivocally false assumption
borne out by the level of denial that still dominates the psyches of
humanity both in and out of the Transition movement---a reality that
lies at the heart of industrial civilization. Because he doesn't seem
to understand this, Rob defends some aspects of industrial
civilization as advantageous:

Also, there are some elements of Michael's analysis that don't
seem to stand up to historical analysis. For example, he writes
that "industrial civilisation destroys communities". While on the
one level this could be argued to be the case from a Robert
Puttnam/Happiness Index analysis, it is also important to note
that at present, industrial civilisation is, for much of the
world, the only thing that feeds, clothes, employs and heats and
cools billions of people. Yes it is deeply flawed, yes it is
highly oil vulnerable, yes it is pushing the biosphere to the edge
of collapse, yes it is grossly unequally distributed, but is
Transition, at this point, in any position to take over and run an
alternative infrastructure? To argue that 'industrial civilisation
destroys communities' is hugely over-simplistic.

First of all, a clarification. It was David Orr, a Post-Carbon
Institute Fellow, who first stated that industrial civilization
destroys communities. While it is true that industrial civilization
provides those things mentioned in the above paragraph, what Rob is
not addressing and what Michael seems to be attuned to is
the/paradigm/of industrial civilization---the assumptions, demands,
roles, and fundamental tenets thereof. Few would counter the reality
that industrial civilization has provided mindboggling advantages for
the human species. Because of it, people walk on the moon, penicillin
has saved millions of lives, and you are reading these words on the
internet. But*if we do not thoroughly, deeply, assiduously explore the
price that each of us has paid for these benefits, we will lack the
capacity to appreciate the extent of our predicament and the urgency
inherent in it.* For this reason Michael states:

We will need to tell and retell the story of how we got into this
predicament. It would be the story of the rise of the Industrial
Growth Society, and how it has deeply wounded every single human
living today, and how it has devastated the entire biosphere. It
would be the story of how we're learning that the Industrial
Growth Society---in the form of economic globalization---is the
culprit that has been pushing us to the brink of The Long
Emergency, the brink of economic collapse, even the brink of
civilization's collapse.

On Page 79 of the Transition Handbook, at the beginning of the chapter
"The Heart," one reads:

I think alongside an understanding of the issues, it is important
not to pretend that we can keep our awareness of these issues on a
purely intellectual "head" level, but that we need to address the
"heart" too, acknowledging that this is disturbing information,
that it affects us, and that how it affects us in turn shapes how
we respond---or don't.

Later on the same page, we read, "Ultimately, at the heart of this
section is the understanding that the scale of this transition
requires particular inner resources, not just an abstract intellectual
understanding."

Yet throughout this entire section "the heart" is not defined. What is
it? Obviously, in this context, it means much more than the physical
organ. Thus I must reflect on the irony that when Rob states in the
second paragraph of his article that Michael's use of the word
"sacred" is never defined, the Transition Handbook has never really
defined "heart" except intuitively. We have clues in that particular
section of the Handbook, but no explicit definition. So I suspect that
if Rob wants to fully comprehend what is meant by "sacred," he would
do well to deeply contemplate the ambiguous term "heart."

At its inception, the Transition movement went to great lengths to
avoid a reference to the sacred or spirituality. At that time, this
circumvention was probably appropriate. The point Michael is trying to
make, it seems, is that because Transition and the world are evolving,
such avoidance is no longer congruent with humanity's dire predicament
which now necessitates digging deeper into the core of the human species.

I began researching Peak Oil, climate change, and economic collapse in
2002, and in 2007, well in advance of the unleashing of an official
Transition movement, I came to understand that the ramifications of
these were so enormous that they were literally *challenging our
species to look more incisively than ever before in human history not
only at its place in relation to the earth community, but into its
very essence.* In fact, I realized that these daunting challenges
would ultimately confront humans with *the fundamental question of
what it means to be a human being inhabiting planet earth*. It became
increasingly clear to me that *these challenges were no longer simply
challenges of energy, climate, economics, or politics, but that in
fact, they were profoundly existential.* I came to understand that if
we follow the reverberations of them into the farthest reaches of the
human psyche we will confront something greater than the human ego and
the rational, linear mind. In fact, *we will confront the mystery at
our core and at the core of the human community at large*. Thus,*I
began viewing the collapse of industrial civilization not as a
calamity befalling the human species, but rather as an opportunity for
humanity to become a uniquely new species---that as a result of
navigating the loss of the way of life as it had known, it would
become a species that could never again permit the kind of existence
on this planet that industrial civilization has created.*

Consequently, in 2009 I published/Sacred Demise: Walking The Spiritual
Path of Industrial Civilization's Collapse/.
<http://www.amazon.com/Sacred-Demise-Spiritual-Industrial-Civilizations/dp/1440119724/ref=sr_1_1?ie=UTF8&s=books&qid=1291843894&sr=1-1>I

actually felt reluctant to publish the book because I assumed it would
be ignored at best and reviled at worst. Too depressing, too truthful,
too demanding? Much to my surprise, Sacred Demise has been widely read
around the world and touted as a book that offers tremendous
inspiration and motivation at the same time that it clearly elucidates
collapse, transition, and the Great Turning.

So now you may ask, what do/I/mean by "sacred"? For me, the word
simply means "something greater" that is at the core of humanity and
the earth community. The mathematical cosmologist,Brian
Swimme<http://www.brianswimme.org/>speaks of/conscious
self-awareness/, that is to say, the universe being conscious of
itself through the human species. To grasp the implications of this
notion, we need only ask a few simple questions: *What would our world
be like if human beings understood and lived as if they are the
universe being conscious of itself? What would be the implications in
energy, environment, economics, health, law, education, human
relationships, and relationships between humans and non-humans?*

The dictionary offers many definitions of/sacred/; one of them is/set
apart/. We speak of "sacred time," "sacred places," and sometimes ask,
"Is nothing sacred?" Perhaps some part of us knows that completely
irrespective of religious dogma, there is something in each of us that
is "set apart"----that cannot be touched by and is in fact greater
than any of the challenges we face. And therefore, I must disagree
with Rob when he states:

For me, if Transition has done one thing well over the past 4
years, it has been the designing of an approach that comes
uncluttered by much of the baggage that has encumbered
environmental responses over the past 30 years. These responses
have often been perceived as being smug, judgmental and against
lots of stuff without a very clear idea of what it is for./The
Transition idea has spread into businesses, organisations,
Councils, the media and so on, as an idea that is simple to
understand and accessible to people from all manner of mindsets.
Making a central and explicit connection with the 'Sacred' would
be a sure-fire way to consign Transition back to the left-field,
far away from businesses and communities everywhere./

Peter Senge <http://en.wikipedia.org/wiki/Peter_Senge>, an American
scientist and director of the Center for Organizational Learning at
theMIT Sloan School of Management
<http://en.wikipedia.org/wiki/MIT_Sloan_School_of_Management>, one of
the world's noted masters of organizational development utilizes "the
sacred" in much of his work with businesses worldwide. Like Rob, he
speaks of the "head, heart, and hands" approach to our humanity.
InKosmos Journal
<http://www.kosmosjournal.org/kjo/backissue/f2003/senge-on-science.shtml>Senge

writes:

...head, heart, and hands. People have said it in many different
ways. Chinese culture has three different traditions: Taoism,
which is physically based; Confucianism, which is relational or
the social philosophy of the heart; and Buddhism, which is more
mentally centered.
We have a tremendous imbalance in our schools with so much
emphasis on the pure development of the intellect. Rationalism is
the dominant worldview today. The primary example of this is the
economic worldview that basically says no person does anything
unless self-interest is involved and the benefits exceed the
costs. It's not very enlightened or thrilling, but that's
rational-economic man.
Also we are aware that we are part of nature. We are physical. We
live in a body, and that is in a process of continual
construction, so we are tied to the unfolding of the universe.
Every seven years every cell in the body is replaced. We have a
very deep sense of connection to nature. I don't know of anyone
who hasn't had a profound experience in nature. So that kind of
naturalism or physicalism is a critical part of our nature. I also
think that learning is nature. The best definition of learning I
know isTom Johnson'

<http://books.google.com/books?id=bUk--5jBCloC&pg=PA296&lpg=PA296&dq=Tom+Johnson+learning+is+a+process+of+discovering+and+embodying+nature&source=bl&ots=l4blvQTIkA&sig=KCr-TbCN_giQ7Wm74thRcbuTYeQ&hl=en&ei=Nrf-TJOcJIa-sAP_1pCwCw&sa=X&oi=book_result&ct=result#v=onepage&q=Tom%20Johnson%20learning%20is%20a%20process%20of%20discovering%20and%20embodying%20nature&f=false>s:
"Learning is a process of discovering and embodying nature's
patterns." What is walking? It is discovering and embodying a
pattern of mobility that nature makes possible for this particular
physiology. Humanism, the third worldview, points to our life as a
journey of becoming a human being, which includes but goes beyond
the physical and the mental aspects of existence.

I quote Senge as an example of an increasing number of high profile
individuals in businesses and organizations who view the sacred as an
integral aspect of optimum functioning in their endeavors. Yet another
example is theHolacracy <http://www.holacracy.org/>model, the motto of
which is "liberating the soul of organizations." Thus to assume that
"Making a central and explicit connection with the 'Sacred' would be a
sure-fire way to consign Transition back to the left-field, far away
from businesses and communities everywhere" is probably a very
inaccurate assumption. Increasingly, American businesses and
organizations are incorporating aspects of "the sacred" in their
leadership training models.

Rob tells us that the word "sacred" would be divisive among Christian
and Muslim groups and that atheists and agnostics would be alienated.
On the contrary, that has not been my experience. In fact, in
workshops I have conducted on my book/Sacred Demise/and in coaching
sessions and conversations I have had with individuals who identify as
Christian, agnostic, or atheist, I have witnessed in them a profound
interest in exploring and experiencing the sacred in nature. Often,
this interest leads to a more profound exploration of inner
transition---yes, "deep transition."

Moreover, what I notice in my work with Transition and
Transition-related functions is that *there is an insatiable hunger at
the core of most of the people I encounter for the sacred in relation
to the Transition model. *They consistently report that their
connection with the sacred buoys and inspires them, enhances their
resilience, and helps them navigate the losses that seem ubiquitous in
the current declining milieu. Most importantly, people report that
they have grown weary of charts, graphs, and scientific articles on
Peak Oil, climate change, and global economic collapse and while they
are looking at these issues head-on and working hard in their
Transition initiatives to make their communities resilient, they now
crave a deeper sense of meaning and purpose and a rich relationship
with the sacred and the entire earth community.

As Rob notes, *we are well into the end of the age of oil, and climate
change realities are "terrifying." Converging with these two crises is
a global financial catastrophe that shows every indication of
worsening. As humans confront the severe consequences of these
concurrent crises, which are likely to play out differently in
different places, what preparation is the Transition model offering us
to navigate the unprecedented emotional and spiritual trauma that is
already manifesting in many parts of the world?* Suicide and
depression rates are dramatically elevated in all parts of the
industrialized world. Energy descent action plans, awareness raising,
and reskilling---all of the superb logistical strategies that the
Transition model provides are necessary for enhancing our physical
survival, but they are woefully inadequate for addressing what is
likely to be a planetary crisis in meaning among our species. The
Transition model has provided a skeleton for this preparation with its
heart and soul aspect. Going forward from here, we must now focus on
the sacred by adding flesh to these bones, and each initiative will do
this differently. In the process, we "reskill" the human interior for
the daunting journey of collapse, transition, and Great Turning.

I feel blessed to be part of a heart and soul group that has met
regularly here in Boulder, Colorado for over a year. We have evolved
and continue to evolve by experimenting with new practices in addition
to utilizing a book study as a springboard for our discussions. Among
the members of our group, most of whom are deeply involved in other
aspects of Transition, the hunger for a safe place to share feelings
about collapse and transition is palpable, and in the process of
discussion, we are building nurturing, supportive relationships.

According to Rob, Michael asserts that "it is our belief if you're not
spiritually connected to the Earth and understand the spiritual
reality of how to live on Earth, it's likely you will not make it." He
argues that this approach would permanently alienate a massive
proportion of the people we're trying to reach. What must be noted,
however, is that it is not Michael who makes this assertion but rather
the Native American elder, Floyd Crow Westerman, quoted in Michael's
article. In this statement, Westerman succinctly captures the
fundamental wisdom of indigenous traditions whose "transition" model
kept them thriving for thousands of years. Although indigenous
cultures are not utopias and have their own issues to deal with, their
lived experience throughout the world has been that *disconnection
from the sacred in nature has mitigated against survival and has
facilitated the creation of the paradigm of industrial civilization.*

*There can be no Great Turning without the collapse of the endless
growth model and a transition from that model to a new paradigm and a
new culture. As much as we all wish for a seamless transition, reality
dictates that we will not "tiptoe through the tulips" of a Transition
movement into resilience and self-sufficiency without great suffering
and painful loss. Anyone who pretends otherwise or inserts earplugs
upon hearing this statement is greatly deluding him/herself.*

Yet this demise of an earth-murdering, soul-murdering paradigm is
nothing if not sacred---set apart, unique, and resonant with the core
of our humanity and the wisdom of all other species whose human-caused
misery may be alleviated as the structures and systems of industrial
civilization disintegrate.

Unfortunately, what I hear in Rob's critical response is a great deal
of fear of that which can only be partially defined because it is
inherent in a great mystery which demands that we recover from our
addiction to Western, Cartesian, rational, linear thinking. While I do
not advocate disowning our phenomenal left-brain capacities, they are
insufficient and woefully inadequate in the face of the
species-transforming upheaval that is profoundly shifting the tectonic
plates of the human soul and perhaps the earth itself.

And so it is that another way of putting those letters S-A-C-R-E-D
together comes in the form of the word S-C-A-R-E-D. T*o open ourselves
to something greater and something beyond the rational, scientific
mind---something that cannot be contained within the bounds of our
"civilized" paradigm, is indeed scary. We must have compassion for
ourselves when we are afraid to go there, yet we must find the courage
to do so.* Feeding our addiction to the rational and the optimistic is
understandable because of our enculturation. As a result of it, we may
fear that if we entertain the deeper meaning of words like "sacred" or
"spiritual," we will become irrational, dogmatic ideologues. Many of
us have witnessed the irreparable damage done by organized religions
throughout history, and such words may remind us of it.

Additionally, I sense from Rob's comments a distinct fear of how
Transition is going to appear to the rest of the world. While on the
one hand this concern is legitimate, it presents a very tricky edge
which if not skillfully navigated could lead or perhaps has already
led to a kind of old paradigm corporatism. In other words, one can
fret so much about how one is perceived that one soon finds oneself in
a black hole of constant image management. A personal story may be
appropriate.

As stated above, I have been researching what have come to be known as
"Transition issues" since 2002. When I first began writing and
speaking about them, I was perceived as nothing less than certifiably
psychotic. Today, at least 80% of what I forecasted is now our current
reality, and I frequently hear from people who want to apologize to me
for their derision of the information I shared. Hundreds of other
researchers were also addressing these issues at that time and long
before---people like Colin Campbell, Mike Ruppert, Dale Allen
Pfeiffer, Megan Quinn Bachman, Richard Heinberg, Vicki Robin, to name
only a few, and now standing on the threshold of 2011, we have all
been transformed from prophets of "doom and gloom" to very accurate
historians. We could have chosen instead to obsess about our images
and become silent. Certainly some people did choose to do just that
because it was too risky to do otherwise, and that was and is
everyone's right. However, I believe that the Transition network
should concern itself much less with image and political correctness
and *emphasize the kind of reskilling and preparation for which people
in one's local place are crying out.* If that includes a hunger for
"deep Transition," then so be it. Subsequently, as the consequences of
economic collapse, Peak Oil, and climate change intensify, the
naysaying masses are likely to be approaching Transition in droves for
assistance. This is not to say that image is totally irrelevant, but
under the influence of a paradigm which is mostly about image, with
very little substance, we must be extremely cautious when establishing
our priorities.

Thus, it may be that humanity now finds itself on the edge of a
precipice---pushed to that edge by the collapse of the old paradigm,
but terrified to either leap or scale the sides of the cliff for fear
of losing our intellectual footing. Neither move will be easy because
another word comprised of these letters S-A-C-R-E-D, with the addition
of one more letter is *S-C-A-R-R-E-D---a word that describes all of us
who have managed to navigate the wounding of the endless growth,
slash, burn, pillage, and plunder paradigm. Yet we must not allow our
fear and wounding to preclude a deeper exploration of the sacred.*

One aspect of the scarring is either/or thinking which may for example
conclude that if people are hungering for "deep Transition" what they
were experiencing before was "shallow Transition." Fully grasping the
concept of evolution precludes making such binary judgments. Whether
we name it "deep" or "shallow" is irrelevant. *What matters is that
the course of events in the past three years is now dictating a fresh,
new approach that does indeed place inner transition at the core. Is
the Transition model sufficiently expansive for this endeavor? Are its
creators, caretakers, and collaborators willing to confront their
scare and their scars sufficiently so that a discerning exploration of
the sacred will enable an evolutionary leap for Transition and the
human species?*

--

Keith Johnson
"Be fruitful and mulch apply."
Permaculture Activist Magazine
PO Box 5516, Bloomington, IN 47407
(812) 335-0383
- Permaculture Activist <http://www.permacultureactivist.net/>
- Permaculture Trading Post <http://www.permaculturetradingpost.com/>
- Patterns for Abundance Design & Consulting
<http://www.permacultureactivist.net/design/Designconsult.html>

- Local Growers Guild <http://www.localgrowers.org/>
- Permaculture & Regenerative Design News Blog
<http://kjpermaculture.blogspot.com/>
- Permaculture Politics Blog <http://permaculturepolitics.blogspot.com/>

- Transition Indiana <http://transitionindiana.blogspot.com/> - Blog
<http://transitionindiana.blogspot.com/>

- TransitionBloomington.org <http://transitionbloomington.org/>

- TransitionBloomington.ning <http://transitionbloomingtonind.ning.com/>
- The Gardeners' World Blog <http://theecosystem.blogspot.com/>
- Renaissance Farm and Permaculture Center
<http://bloomingtongrowers.locallygrown.net/growers/show/212>
- Bloomington Permaculture Growers Cooperative
<http://bloomingtongrowers.locallygrown.net/>
- Bloomington Permaculture Guild Blog
<http://bloomingtonpermacultureguild.blogspot.com/> - Calendar
<http://my.calendars.net/bloomingtonpccal/>
- Switch to Solar Power the Easy Way
<http://www.jointhesolution.com/KeithJ-SunPower>





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