Here’s a little about cultiwilding in English and Danish. Cultivate to be wild. See also cultiwilding people.

about cultiwilding  1

Cultiwilding is a permaculture experiment where human beings naturally are part of the landscape. The Living Lab comes in extension of a broad theoretical and practical background. Studies, research and voluntary development work in agroecology, regenerative earth care and lifeways in the Amazon and the Andes are some of the more prominent sources of inspiration.

Cultiwilding er et permakultur eksperiment, hvor mennesket naturligvis er del af landskabet. Et Levende Laboratorie i forlængelse af bred teoretisk og praktisk baggrund. Studier, forskning og frivilligt udviklingsarbejde i agroecology, regenerativ jordbrug og livet i Sydamerikas regnskov og bjerge er nogle af de mere fremtrædende inspirationskilder.

about cultiwilding 2

,,, and here is a robotsplainer long version:

“…About Cultiwilding: A Synthesis of Rewilding, Permaculture, and Regenerative Agriculture

In our exploration of “Cultiwilding,” we encounter not only the rich debates in the philosophy of science, as presented by Thomas Kuhn and Paul Feyerabend, but also the fascinating insights gleaned from anthropology and the science of magic. Additionally, we can draw inspiration from Amazonian Dark Earth (ADE), a prime example of how human interaction with the environment can result in astonishing ecological outcomes.

Charles Mann’s work “1491” provides a compelling lens through which to view the concept of Cultiwilding. Mann’s exploration of pre-Columbian America challenges the prevailing narrative of pristine wilderness, highlighting how indigenous societies were active agents in shaping their environments. In “1491,” we see evidence of complex civilizations that practiced sophisticated land management, including controlled burns, terracing, and agroforestry. These practices transformed landscapes, increased biodiversity, and enhanced soil fertility—an early form of Cultiwilding.

William Balée’s groundbreaking research in Amazonia adds depth to our understanding of human-nature interactions. His studies of historical ecology demonstrate that indigenous peoples in the Amazon maintained intricate knowledge of their environments, shaping landscapes in ways that enhanced biodiversity and ecosystem productivity. Balée’s work underscores the idea that human societies, when deeply attuned to their surroundings, can act as ecological stewards, enriching rather than depleting the land.

James C. Scott’s concept of “the art of not being governed” offers a critical perspective on the role of decentralized governance and resistance to state control. In the context of Cultiwilding, Scott’s ideas challenge centralized approaches to land management. His work suggests that communities, when left to govern their own environments, often adopt more sustainable and contextually relevant practices, echoing the principles of anarchism within Cultiwilding.

Susanna B. Hecht’s research on political ecology and land use in tropical regions further informs our discussion. Her work sheds light on the intricate connections between land tenure systems, social dynamics, and land-use practices. By incorporating Hecht’s insights, we recognize that land management is not solely an ecological endeavor but a deeply social and political one, necessitating community involvement and equitable decision-making.

Patrick Whitefield’s contributions to permaculture and regenerative agriculture emphasize the importance of design and holistic land management. Whitefield’s work underscores that humans, when guided by permaculture principles, can create landscapes that are not only productive but also regenerative, nurturing both the environment and local communities.

The quote “Animism without anarchism is as meaningless as anarchism without animism” continues to resonate in this enriched context. It underscores the intricate interplay between belief systems, land management, and governance. Animism reminds us that our connection to nature is deeply spiritual and imbued with a sense of reverence for the environment. Anarchism, inspired by Scott’s ideas, challenges centralized and rigid approaches to land management, advocating for more decentralized and community-driven practices. Together, they suggest that our ecological stewardship should be guided by ecological wisdom, cultural sensitivity, and decentralized governance.

In conclusion, Cultiwilding represents a paradigm shift in our approach to ecological restoration and land management, drawing inspiration from diverse fields and scholars. It encourages us to embrace the complexity of human-nature relationships, acknowledging ecological, cultural, and political dimensions in our connection to the land. Cultiwilding offers a transformative vision—a harmonious coexistence with nature, where humans are both creative agents and humble participants in the web of life, guided by the profound synergy between animism, anarchism, and the profound insights of scholars like Balée, Scott, Hecht, and Whitefield…”.