Aldo Leopold
- How can I begin and end each day so that each day has a sense of being meaningful?
- How can we begin and end each week so that toil does not become the pattern of every waking moment?
- What are the times of year that give themselves to fasting and mourning, feasting and celebrating, so that we can meaningfully reflect together on the real wounds, and lament together over what we’ve done; and so that we can rejoice together convivially, eating, drinking, and being merry in the wounds that we have worked together to heal.
- Henry Bugbee, The Inward Morning. Don't try to read this book quickly, and if you're not prepared to do the hard work of thinking, move on and read something else. But if you're willing to read slowly and thoughtfully, this book can change your life. Bugbee was a philosophy professor and an angler.
- Henry David Thoreau, A Week On The Concord and Merrimack Rivers; The Maine Woods. Thoreau was an occasional angler, and an observer of anglers.
- Aldo Leopold, A Sand County Almanac and the title essay in The River Of The Mother Of God, about unknown places. Leopold only writes a little about fish and fishing, but those occasional sentences about angling tend to be shot through with insight.
- John Muir, Nature Writings.
- John Steinbeck, Log From The Sea of Cortez. An apology for curiosity, in narrative form. One of my favorite books.
- Paul Errington, The Red Gods Call. Not brilliant writing, but a fascinating set of memoirs from a professor of biology who put himself through college as a trapper, and about how the Big Sioux River in South Dakota was his first real schoolroom. He talks a good deal about hunting and fishing and what he learned through encounters with animals.
- Kathleen Dean Moore, The Pine Island Paradox. Moore is an environmental philosopher who writes winsomely ans insightfully about what nature has meant to her family.
- Nick Lyons. Nick very kindly wrote the foreword to my book, and when I first got in touch with him about this I discovered he and I had lived only a few miles from each other in the Catskill Mountains for years. Sadly, by the time I discovered this I'd already moved away, and he was packing up to move to a new home, too. We both love the miles of small trout streams of those mountains, though. Nick has been a prolific writer and he has promoted a lot of great writing through his lifelong work as a publisher as well. Nick has a new book, Fishing Stories, just published in 2014.
- Norman Maclean, A River Runs Through It
- Ernest Hemingway, especially "Big Two-Hearted River" and the other Nick Adams stories
- James Prosek. Several books, including Trout: An Illustrated History; Early Love And Brook Trout; and Joe And Me: An Education In Fishing And Friendship
- Ted Leeson, The Habit Of Rivers
- Kurt Fausch’s new book, For The Love Of Rivers: A Scientist’s Journey. Brilliant writing by one of the world's leading trout biologists.
- Craig Nova, Brook Trout and the Writing Life. I also like his novels, and will recommend The Constant Heart.
- Christopher Camuto, who writes frequently for Trout Unlimited's journal, Trout.
- Ian Frazier, The Fish's Eye.
- Douglas Thompson, The Quest For The Golden Trout
- Izaak Walton, The Compleat Angler
- Dame Juliana Berners, The Boke Of St Albans, later editions of which contain A Treatyse of Fysshynge with an Angle, possibly authored by someone else.
- Nick Karas, Brook Trout (a nice collection of short works about brook trout, including some of my favorite stories)
- Lee Wulff
- Lefty Kreh
- John Gierach. Gierach has written a lot about angling, so it's not surprising that so many people mention him to me. Many of those mentions are positive, but some anglers mention his name with disgust. I haven't read much of his work, so I can't yet say why.
- David James Duncan, The River Why. This is a fun novel set in the Northwest, but it reminds me of the New Haven River in Vermont: there are some long dry stretches one has to plod through, but repeatedly one comes to depths that make the flatter, shallower parts worthwhile.
- Thomas McGuane, The Longest Silence.
- Bill McMillan
- Roderick Haig-Brown
- Mike Valla, The Founding Flies
- Michael Patrick O’Farrell, A Passion For Trout: The Flies And The Methods
- Peter Reilly, Lakes and Rivers of Ireland
- Derek Grzelewski, The Trout Diaries: A Year of Fly-fishing In New Zealand and The Trout Bohemia: Fly-Fishing Travels In New Zealand
- Eeva-Kaarina Aronen, Die Lachsfischerin. A novel set in Finland, about fly-fishing and fly-tying in the 18th century. The title translates as “The Salmon Fisherwoman”
- Ian Colin James, Fumbling With A Fly Rod (Scotland)
- Zane Grey, Tales of the Angler’s Eldorado: New Zealand
- Leslie Leyland Fields, Surviving the Island of Grace; and Hooked! Fields and her family are commercial fishers in Alaska, and her writing comes recommended to me from a number of sources.
- Sheridan Anderson, The Curtis Creek Manifesto
- Harry Middleton, The Earth Is Enough: Growing Up In A World Of Fly-fishing, Trout, And Old Men (Memoir)
- Paul Schullery, Royal Coachman: The Lore And Legends of Fly-fishing
- Gordon MacQuarrie
- Patrick McManus
- Vince Marinaro, The Game of Nods
- Rich Tosches, Zipping My Fly
- Robert Lee, Guiding Elliott
- Peter Heller, The Dog Stars (novel)
- Paul Quinnett, Pavlov’s Trout
- Dana S. Lamb Where The Pools Are Bright And Deep; Bright Salmon and Brown Trout
- John Shewey, Mastering The Spring Creeks
- Ernest Schweibert, Death of a Riverkeeper; A River For Christmas
- Richard Louv, Fly-fishing for Sharks: An Angler’s Journey Across America
- John Voelker’s short story “Murder”
- Dave Ames, A Good Life Wasted, Or 20 Years As A Fishing Guide
- Craig Childs, The Animal Dialogues, especially the chapter “Rainbow Trout”
- Randy Nelson, Poachers, Polluters, and Politics: A Fishery Officer’s Career
- Anders Halverson, An Entirely Synthetic Fish: How Rainbow Trout Beguiled America And Overran The World
- Thomas McGuane, A Life In Fishing
- Bob White
- Robert Ruark
- Tom Meade
- Hank Patterson
∞
Environmental Studies At Augustana - My recent interview with Lori Walsh on SD Public Radio
We have just launched a new major in Environmental Studies here at Augustana University. This week I had a chance to talk with Lori Walsh about this on South Dakota Public Radio.
Prairie states are often (literally and figuratively) overlooked as "flyover country," but these states are the breadbasket of the nation. We need serious, broad, and interdisciplinary study of this place where we live so that we can sustain it for the long haul and become better ancestors to those who come after us.
Aldo Leopold wrote that "there are two spiritual dangers in not owning a farm." Those dangers both add up to this: losing touch with the land and so with the very things that sustain our lives.
You can hear the full interview here.
My thanks to Lori Walsh for being such a patient and thoughtful interviewer. In the past I've been interviewed while sitting with her in her studio. Phone interviews are new for me, and there's a little lag that has me talking over her unintentionally at the end. She rolls with it, unflappable and brilliant as always.
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| The Augustana Outdoor Classroom, designed by an Environmental Philosophy class. |
Aldo Leopold wrote that "there are two spiritual dangers in not owning a farm." Those dangers both add up to this: losing touch with the land and so with the very things that sustain our lives.
You can hear the full interview here.
 |
| Strawberries in spring bloom. Do you know where your food comes from? |
My thanks to Lori Walsh for being such a patient and thoughtful interviewer. In the past I've been interviewed while sitting with her in her studio. Phone interviews are new for me, and there's a little lag that has me talking over her unintentionally at the end. She rolls with it, unflappable and brilliant as always.
∞
Philosophy of Liturgy, and Climate Grief
One reason I chose to teach a course in the Philosophy of Liturgy this year was the mounting grief I saw among climate activists. I've never taught that course before, but this seemed like a good year to start.
I admire Greta Thunberg for her passion and commitment. I similarly admire a number of my students for their constant concern for the environment. This world we share, “this fragile earth, our island home,” as the BCP calls it, should not be mistreated.
And it is being mistreated, by all of us.
The more you know about that, the more you feel as Greta seems to feel, and as Aldo Leopold felt, like someone who “lives alone in a world full of wounds.” In his book, Round River, Leopold wrote that
When we start to hear of more wounds, we react differently, wondering what we can do to protect ourselves from being wounded.
And when we find that there are wounds everywhere, it’s overwhelming. Some people react by plunging into grief. Seeing that the world is in peril, they wonder why no one else sees the peril, or cares about it. The problem is immense, the resources to cope with the problem are few, and lamentation quickly becomes fragile despair.
Others enter a state of denial, or of resignation. That’s just how it is, they say. It’s the price we pay for progress, and we can’t go back. There is nothing we can do but move on and hope for better solutions in the future. Eat, drink, and be merry, for tomorrow we might die.
Thing is, they’re both partly right.
The world is in peril. And the wounds are too many for any one of us to heal on our own today.
A liturgical calendar can help.
The Book of Ecclesiastes offers some helpful words: There is a time for everything under heaven. A time to heal, a time to rejoice, a time to mourn, a time to gather stones, and a time to cast stones away.
We need time dedicated to climate grief. This is like Lent, or Ramadan, or Yom Kippur, a time of fasting, of reflection on what we have done wrong, of repentance and turning away from our errors, of atonement. These are times for pausing to consider our lives and our connection with others. Lamentation of error is essential for learning to do better.
We also need time dedicated to hope. For every fast, there should be time for feasting. We need both the thin seedtime and the fat harvest. Just as we need to mourn our own ignorance and error, we need to celebrate the good things that are still worth seeking, striving for, and preserving.
Most people know the names of a few holidays. Few know the reasons for the holidays, or why they have lasted for so many centuries.
I’ll suggest that whatever tradition lies in your heritage or in the heritage of your community, take a little time to consider it. What rituals of fasting and feasting, of mourning and celebrating does it offer you? Religion is not without peril, of course, but it can also be a rich inheritance if you know what to do with it.
As you consider the liturgies you’ve inherited, remember that most ancient liturgical calendars follow the patterns of the heavens above. I don’t just mean that in some mystical sense (though there’s probably more there than we can easily grasp) but in the simplest sense: liturgical calendars follow days, weeks, months, and years.
It can be helpful to ask questions like these:
I admire Greta Thunberg for her passion and commitment. I similarly admire a number of my students for their constant concern for the environment. This world we share, “this fragile earth, our island home,” as the BCP calls it, should not be mistreated.
And it is being mistreated, by all of us.
The more you know about that, the more you feel as Greta seems to feel, and as Aldo Leopold felt, like someone who “lives alone in a world full of wounds.” In his book, Round River, Leopold wrote that
“One of the penalties of an ecological education is that one lives alone in a world of wounds. Much of the damage inflicted on land is quite invisible to laymen. An ecologist must either harden his shell and make believe that the consequences of science are none of his business, or he must be the doctor who sees the marks of death in a community that believes itself well and does not want to be told otherwise. The government tells us we need flood control and comes to straighten the creek in our pasture. The engineer on the job tells us the creek is now able to carry off more flood water, but in the process we lost our old willows where the cows switched flies in the noon shade, and where the owl hooted on a winter night. We lost the little marshy spot where our fringed gentians bloomed. Some engineers are beginning to have a feeling in their bones that the meanderings of a creek not only improve the landscape but are a necessary part of the hydrologic functioning. The ecologist sees clearly that for similar reasons we can get along with less channel improvement on Round River.” --Aldo Leopold, Round River, Oxford University Press, New York, 1993. p.165When we hear of a single wound, most of us offer to help mend the wound. Most of the people you meet are, after all, people of good will, people who love their friends and families and who want the best for their community.
When we start to hear of more wounds, we react differently, wondering what we can do to protect ourselves from being wounded.
And when we find that there are wounds everywhere, it’s overwhelming. Some people react by plunging into grief. Seeing that the world is in peril, they wonder why no one else sees the peril, or cares about it. The problem is immense, the resources to cope with the problem are few, and lamentation quickly becomes fragile despair.
Others enter a state of denial, or of resignation. That’s just how it is, they say. It’s the price we pay for progress, and we can’t go back. There is nothing we can do but move on and hope for better solutions in the future. Eat, drink, and be merry, for tomorrow we might die.
Thing is, they’re both partly right.
The world is in peril. And the wounds are too many for any one of us to heal on our own today.
A liturgical calendar can help.
The Book of Ecclesiastes offers some helpful words: There is a time for everything under heaven. A time to heal, a time to rejoice, a time to mourn, a time to gather stones, and a time to cast stones away.
We need time dedicated to climate grief. This is like Lent, or Ramadan, or Yom Kippur, a time of fasting, of reflection on what we have done wrong, of repentance and turning away from our errors, of atonement. These are times for pausing to consider our lives and our connection with others. Lamentation of error is essential for learning to do better.
We also need time dedicated to hope. For every fast, there should be time for feasting. We need both the thin seedtime and the fat harvest. Just as we need to mourn our own ignorance and error, we need to celebrate the good things that are still worth seeking, striving for, and preserving.
Most people know the names of a few holidays. Few know the reasons for the holidays, or why they have lasted for so many centuries.
I’ll suggest that whatever tradition lies in your heritage or in the heritage of your community, take a little time to consider it. What rituals of fasting and feasting, of mourning and celebrating does it offer you? Religion is not without peril, of course, but it can also be a rich inheritance if you know what to do with it.
As you consider the liturgies you’ve inherited, remember that most ancient liturgical calendars follow the patterns of the heavens above. I don’t just mean that in some mystical sense (though there’s probably more there than we can easily grasp) but in the simplest sense: liturgical calendars follow days, weeks, months, and years.
It can be helpful to ask questions like these:
∞
2) Second, fill your toolbox—and your community’s toolbox—with bear poop. This is an inside reference my students will understand by the end of the semester, but I'll fill you in briefly: I take the time when I am in the wild to look at animal scat, because it is often a picture of what food is available to the animals, and that, in turn, is a picture of the problems the environment is facing. Paying attention to scat over time gives you a long-term picture of changes to the environment. Poop is a tool that is free, that is right in front of you, and that is easy to overlook as unimportant or distasteful. Bear poop that is full of salmon bones tells me one story; bear poop that is full of berries tells me another. I don't literally fill my toolbox with bear poop, but paying attention to negligible things like bear poop gives me new tools I wouldn't have otherwise. What does this mean for us?
Wicked Problems in Environmental Policy
When I first started teaching environmental philosophy courses I used anthologies of helpful articles for my core readings. These included articles about topics ranging from environmental ethics and philosophy of nature to animal rights, land ethics, and pollution.
The more I read, the more I realized how hard it is to do more than a simple survey of problems in a single semester. From early on, I started adding narratives to my classes, using texts by people like Wendell Berry, Aldo Leopold, Rachel Carson, Henry Thoreau, Kathleen Dean Moore, and Vandana Shiva. I've also included sacred texts and poems from around the world, because while many of those narratives and poems don't solve the problems, the form of writing they use makes them a flowing spring of renewable thought-provocation.
Recently I've taken on an even broader approach to teaching environmental humanities courses by designing a course I call "How To Begin To Solve 'Wicked Problems' In Environmental Policy."
I won't explain everything here, because the topic is too big to explain in detail now, but I will try to explain what I mean by the title of the course.
The previous sentence is a picture of what the course is like: there's too much to cover all at once; there are too many elements to explain to do them all justice in a short space; so it's often more helpful to begin the process and to keep it before you as an ongoing matter than to treat it as a simple problem to be solved with a simple solution.
This is the nature of "wicked problems," after all. It's not that the problems are wicked or evil, but they are immensely complex, with many changeable parts or situations, and any solution that is offered will change the situation. An example might help to illustrate what I mean. Let's consider world poverty.
If we take poverty to mean simply the lack of funds on the part of the impoverished, then it is a simple problem to solve (even if it isn't an easy one.) All you have to do is find out how much money the poor lack, and give it to them. If poverty were simply a lack of funds, then filling that lack with funds would be the solution. But this solution fails to ask what caused the lack of funds in the first place, or why it matters. And it fails to acknowledge that handing over money changes the situation into which the money is given. Economists know that economic predictions are not a precise science. There are simply too many factors at play in human economic systems. As the 17th-century philosopher Mary Astell put it, "single medicines are too weak to cure such complicated distempers." [1] Some medicines have side effects, after all, and the same is true in economics, and in many other disciplines.
So how do I teach this course? I start with some problems I understand too poorly and some narratives that I know will be incomplete, focusing on two places where I teach and do research: Guatemala's Petén Department, and the headwaters of the Bristol Bay region of Alaska. In both cases, there is competition for certain resources, and the use of one resource can threaten or permanently impair other resources.
I don't expect my students can solve these problems for other people, but they are problems I've come to know more and more intimately over years of firsthand experience of the regions in question. So I tell my students stories about those places, and I try to introduce them (often by video calls) to people who work in those places. I want my students to get to know as many different stakeholders as possible, and to hear their stories in the context of those peoples' lives.
You might justifiably ask: if I don't expect my students to solve the problems, and if I myself don't have the solutions, what justifies teaching such a course? My answer is, first, that it is better to try than not to try, and second, that in looking at problems in which we don't feel a personal investment we can often learn to tackle the problems that are closer to home.
There's an ethical and political upside to this, too: once you see that certain problems are "wicked problems," you can start to see the ways that policy-touting charlatans try to pull the wool over your eyes. It is a very old political trick to win votes by claiming that wicked problems are simple ones, and that only you or your party can see the simple solution. This gives a strange comfort to voters who have been perplexed by complexity, and that comfort wins votes on the cheap, at the expense of humility, neighborly care, mutual struggle, bipartisan collaboration, and seriousness of thought.
I have more to say about this - some of it no doubt will be mistaken - but for now I'll wrap up this piece with a rough outline of what I propose to my students as a way to begin to solve wicked problems in environmental policy. Here it is:
1) First, identify the community of stakeholders.
a. Do so for their perspectives, for their interests, and for their tools.
b. Ask: Who are the stakeholders?
i. Go beyond the financial stakeholders or stockholders.
ii. Include everyone who affects, or is affected by, the policy under consideration.
c. Remember Charles Peirce’s idea: science is the work of a community, not of an individual.
d. Make concept maps, and use other kinds of visualizations of the problems.
i. This is a way of utilizing a broad range of tools. Don’t just use the tools others tell you are relevant; include the arts and the sciences alike.
ii. Drawing and sketching pictures will help you to see better. As Louis Agassiz said, “the pencil is one of the best eyes.” It is often better than a camera.
iii. Music, literature, poetry, and the visual arts may be just as helpful as the tools offered by STEM fields and policy-making professions like law.
iv. If you include the arts, you wind up including the artists; similarly, if you exclude the arts, you exclude the wisdom and insight of the artists.
v. Include ordinary daily practices. Learn to fish, even if you don’t plan to fish. Hike in the woods, even if you don’t like the outdoors. These are, in a way, practices of paying attention to the world.
e. Include other voices and texts in the conversation, not just the shareholders, but all the stakeholders.
f. Define “stakeholders” as broadly as you can. Include a community across generations. Include the departed and the not-yet-born if possible.
i. Traditions might be full of wisdom, so don’t ignore them, especially if they are specific to a place. Traditions may be inarticulate wisdom that is tested by time.
ii. Plan for seven generations. I sometimes think of this as the difference between planting those crops you will harvest this year and planting hardwood trees so that they will be old-growth trees long after you are dead. Humans – and other species – need both kinds of plants.
a. Do so for their perspectives, for their interests, and for their tools.
b. Ask: Who are the stakeholders?
i. Go beyond the financial stakeholders or stockholders.
ii. Include everyone who affects, or is affected by, the policy under consideration.
c. Remember Charles Peirce’s idea: science is the work of a community, not of an individual.
d. Make concept maps, and use other kinds of visualizations of the problems.
i. This is a way of utilizing a broad range of tools. Don’t just use the tools others tell you are relevant; include the arts and the sciences alike.
ii. Drawing and sketching pictures will help you to see better. As Louis Agassiz said, “the pencil is one of the best eyes.” It is often better than a camera.
iii. Music, literature, poetry, and the visual arts may be just as helpful as the tools offered by STEM fields and policy-making professions like law.
iv. If you include the arts, you wind up including the artists; similarly, if you exclude the arts, you exclude the wisdom and insight of the artists.
v. Include ordinary daily practices. Learn to fish, even if you don’t plan to fish. Hike in the woods, even if you don’t like the outdoors. These are, in a way, practices of paying attention to the world.
e. Include other voices and texts in the conversation, not just the shareholders, but all the stakeholders.
f. Define “stakeholders” as broadly as you can. Include a community across generations. Include the departed and the not-yet-born if possible.
i. Traditions might be full of wisdom, so don’t ignore them, especially if they are specific to a place. Traditions may be inarticulate wisdom that is tested by time.
ii. Plan for seven generations. I sometimes think of this as the difference between planting those crops you will harvest this year and planting hardwood trees so that they will be old-growth trees long after you are dead. Humans – and other species – need both kinds of plants.
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| Bear scat along a salmon river, Katmai Preserve, Alaska |
2) Second, fill your toolbox—and your community’s toolbox—with bear poop. This is an inside reference my students will understand by the end of the semester, but I'll fill you in briefly: I take the time when I am in the wild to look at animal scat, because it is often a picture of what food is available to the animals, and that, in turn, is a picture of the problems the environment is facing. Paying attention to scat over time gives you a long-term picture of changes to the environment. Poop is a tool that is free, that is right in front of you, and that is easy to overlook as unimportant or distasteful. Bear poop that is full of salmon bones tells me one story; bear poop that is full of berries tells me another. I don't literally fill my toolbox with bear poop, but paying attention to negligible things like bear poop gives me new tools I wouldn't have otherwise. What does this mean for us?
a. Identify the community’s tools, perspectives, and skills, and seek to integrate them into a tool-wielding community.
b. See the problem as broadly as you can. We tend to frame problems based on our perspective, so do what you can to gain the perspectives of others.
Emerson: move your body so that your eyes see the world from a different angle.
c. Try to gain as many tools as you can
d. Value experience and first-hand knowledge
i. Go underwater – that is, look at the world in new and unfamiliar ways, from unfamiliar vantage points.
ii. Travel – get to know the world differently, and get to know how others know the world. Don't just do tourism, but saunter, as Thoreau puts it.
iii. Learn the languages you can – even a little bit will make a difference. Words are tools, and they are lenses through which to see the world anew.
iv. Study “unnecessary” knowledge, and not just the knowledge others tell you is necessary – don’t let others tell you what tools are worth gaining.
v. Foster your curiosity. Don’t let it die of neglect.
e. Engage in labs, even in the Humanities – learn experientially.
3) Third, have what Peirce calls “regulative ideals”
3) Third, have what Peirce calls “regulative ideals”
a. Aim high, and have a direction. But
b. Recognize that the direction will change; this is like taking bearings while navigating. You have to keep adjusting as you move and as you discover the landscape
4) Fourth, don’t expect perfection
4) Fourth, don’t expect perfection
a. and don’t expect ultimate solutions. Expect that truly ‘wicked’ problems will continue to be problems, and that they will continue to change and to spawn new problems. Such is life.
b. Instead, expect meliorism, growth, improvement
c. Peirce uses some odd words to describe all this: tychism, synechism, agapism: chance, continuity, love. Someday, look these up, or ask me to define them for you. Vocabulary is a powerful tool.
5) Fifth, do expect growth, and strive to cultivate good things. This is the work of ethics.
6) Sixth, do expect to be part of a community that continues to work on the problems for a long time.
7) And seventh, don’t give up!
5) Fifth, do expect growth, and strive to cultivate good things. This is the work of ethics.
6) Sixth, do expect to be part of a community that continues to work on the problems for a long time.
7) And seventh, don’t give up!
Of course it is possible to solve environmental policy problems apart from a community; once you’re no longer a part of a community, “policy” takes on a simpler meaning, and so does “environmental.” But merely redefining words—or merely divorcing yourself from a situation—doesn’t solve the problem. Rather, those decisions only blind us to the problem. This is satisfying our own irritation rather than satisfying the needs generated by the actual problem.
*****
[1] Mary Astell, A Serious Proposal to the Ladies, Sharon L. Jansen, ed. (Steilacoom, WA: Saltar's Point Press, 2014) p.65.
∞
I'm preparing to teach a course on ecology and nature writing this summer in Alaska. One of the keys to becoming a good writer is to read good writing, so I've been asking for book recommendations that might help me prepare for my course.
The focus of the course will be the char species of Alaska. These species, all members of the genus salvelinus, are commonly thought of as trout. Brook trout and lake trout are both char, as are Dolly Vardens and arctic char.
These are beautiful fish. I think many anglers love them simply because they are so beautiful to look at. When I pull one from the water I am immediately torn between wanting to hold this precious thing closely and the urge to release it immediately, before my coarse hands pollute its loveliness. The name "char" might come from Celtic roots, like the Gaelic cear, meaning "blood." They are more multi-hued than rainbow trout. The red on their sides and fins catches the eye and holds the gaze.
Over the years I spent researching and writing my own book on brook trout, I did a lot of reading. Some books call me back again and again, like Henry Bugbee's The Inward Morning and Steinbeck's Log From The Sea of Cortez. Neither one is chiefly about fly-fishing or about trout, but they're both written in a way that makes me re-think how I view the world. And they do both talk a good deal about fish, and fishing.
Of course there are the classics of fly-fishing, too. Still, as I've asked for suggestions, I've been surprised by how many books there are that I haven't read or haven't even heard of. Just how many books about fish and fishing do we need? Are there really so many stories to tell?
If the point of writing books about fish is to give techniques, or data, then we don't need many at all. But stories about fish and fishing are rarely about the taking of fish. More often they are about the states of mind that open up as we prepare to enter the water, or as we stand there in the river. Fishing is to such states of consciousness what kneeling is to prayer; the posture is perhaps not essential, but it is a bodily gesture that does something to prepare us to be open to a certain kind of experience. I won't belabor this point. Read my book if you really want me to go on about fishing and philosophy. For now, let me present some of my recommendations, plus the recommendations I've received:
On Nature
I teach environmental philosophy and ecology, so I begin with some orienting books.
Some Favorites
Classics
These have been recommended time and again. I'm not sure many people ever actually read the first two, though they become prized volumes in the libraries of anglers around the world.
Most Recommended
Fly-Tying
Places
One reason why there is so much writing about fishing is that fishers tend to be students of particular places. Yes, some people fish by indiscriminately approaching water and drowning hooked worms therein, but experience tends to cure most young anglers of that method. Fishing puts us into contact with what we cannot see (or cannot see well) under the water; experienced anglers learn to read the signs above the water and the place itself. We return to the same place as we return to beloved passages in books or to favorite songs, to know them better through repetition.
Other Frequent Recommendations
If I talk to a group of anglers about books for long enough, one or more of these will eventually be mentioned. Stylistically and in terms of content, they're quite different, but they all seem to speak to important moods and thoughts of anglers.
Other Recommendations
Most of these I don't know at all, so I'm not recommending them, just mentioning them. Of course, if you have more recommendations (or corrections), please feel free to add them to the comments section, below.
I'll conclude with a few other recommendations. First, when I've asked for recommendations about texts, a handful of people tell me "Tenkara." This isn't a text, but a kind of rod, and a method of fly-fishing. And yet people continue to say that word to me when I ask for texts. Why is that? I have a few guesses: there isn't a lot written about tenkara, but people who practice it have come to love its simplicity and grace. I'm not a tenkara fisher (yet) but I'm eager to learn. I have a feeling that tenkara, like so many spiritual practices or like some martial arts, is something that makes people feel they way great writing makes us feel: in it we transcend the immediacy of our environment.
Along those lines, one commenter on Facebook said this to me about my students: "Give them [a] fly rod and a stream and let them write [their] own story." There is wisdom here. It is one thing to read about waters, and quite another to enter the waters on one's own feet. Even so, I think it's important and wise to learn from those who've gone before us, too.
If you're interested in seeing some of my other book recommendations, have a look at this, this, and this.
Recommended Reading: Fly-Fishing and Trout
 |
The focus of the course will be the char species of Alaska. These species, all members of the genus salvelinus, are commonly thought of as trout. Brook trout and lake trout are both char, as are Dolly Vardens and arctic char.
These are beautiful fish. I think many anglers love them simply because they are so beautiful to look at. When I pull one from the water I am immediately torn between wanting to hold this precious thing closely and the urge to release it immediately, before my coarse hands pollute its loveliness. The name "char" might come from Celtic roots, like the Gaelic cear, meaning "blood." They are more multi-hued than rainbow trout. The red on their sides and fins catches the eye and holds the gaze.
Over the years I spent researching and writing my own book on brook trout, I did a lot of reading. Some books call me back again and again, like Henry Bugbee's The Inward Morning and Steinbeck's Log From The Sea of Cortez. Neither one is chiefly about fly-fishing or about trout, but they're both written in a way that makes me re-think how I view the world. And they do both talk a good deal about fish, and fishing.
 |
| Mayfly on my reel. Summer 2014, Maine. |
If the point of writing books about fish is to give techniques, or data, then we don't need many at all. But stories about fish and fishing are rarely about the taking of fish. More often they are about the states of mind that open up as we prepare to enter the water, or as we stand there in the river. Fishing is to such states of consciousness what kneeling is to prayer; the posture is perhaps not essential, but it is a bodily gesture that does something to prepare us to be open to a certain kind of experience. I won't belabor this point. Read my book if you really want me to go on about fishing and philosophy. For now, let me present some of my recommendations, plus the recommendations I've received:
On Nature
I teach environmental philosophy and ecology, so I begin with some orienting books.
Some Favorites
Classics
These have been recommended time and again. I'm not sure many people ever actually read the first two, though they become prized volumes in the libraries of anglers around the world.
Most Recommended
Fly-Tying
Places
One reason why there is so much writing about fishing is that fishers tend to be students of particular places. Yes, some people fish by indiscriminately approaching water and drowning hooked worms therein, but experience tends to cure most young anglers of that method. Fishing puts us into contact with what we cannot see (or cannot see well) under the water; experienced anglers learn to read the signs above the water and the place itself. We return to the same place as we return to beloved passages in books or to favorite songs, to know them better through repetition.
Other Frequent Recommendations
If I talk to a group of anglers about books for long enough, one or more of these will eventually be mentioned. Stylistically and in terms of content, they're quite different, but they all seem to speak to important moods and thoughts of anglers.
Other Recommendations
Most of these I don't know at all, so I'm not recommending them, just mentioning them. Of course, if you have more recommendations (or corrections), please feel free to add them to the comments section, below.
I'll conclude with a few other recommendations. First, when I've asked for recommendations about texts, a handful of people tell me "Tenkara." This isn't a text, but a kind of rod, and a method of fly-fishing. And yet people continue to say that word to me when I ask for texts. Why is that? I have a few guesses: there isn't a lot written about tenkara, but people who practice it have come to love its simplicity and grace. I'm not a tenkara fisher (yet) but I'm eager to learn. I have a feeling that tenkara, like so many spiritual practices or like some martial arts, is something that makes people feel they way great writing makes us feel: in it we transcend the immediacy of our environment.
Along those lines, one commenter on Facebook said this to me about my students: "Give them [a] fly rod and a stream and let them write [their] own story." There is wisdom here. It is one thing to read about waters, and quite another to enter the waters on one's own feet. Even so, I think it's important and wise to learn from those who've gone before us, too.
*****
If you're interested in seeing some of my other book recommendations, have a look at this, this, and this.
∞
I spent my twentieth year of life in Madrid, Spain, studying Spanish philology. Studying abroad is like laboratory work in a science class: the experience often teaches much more than lectures or readings could ever do. Many of the lessons are unanticipated, and depend on the interaction of student and environment.
One day in February, for no particular reason, I wanted to eat strawberries. A few blocks from my flat there was a market, so I walked there and searched for fruit stands. Finding one but seeing that they had no strawberries, I asked the proprietor, "Do you know where I can find strawberries?"
"Of course," he replied. "Right here."
"But you don't have any," I observed.
"Of course I don't," he said.
I was confused. "But you said I could find strawberries right here."
"You can," he replied. "But not until June."
This took a little while to sink in. I was accustomed to going to a supermarket at home in New York and buying any fruit I wanted at any time of year. Now I was being told what should have been perfectly clear: fruit is seasonal.
At first I was disappointed, but it took only a few minutes before I realized that this wasn't such a bad thing. It meant that the strawberries, when they arrived, would taste that much sweeter. The disappointment of having to wait would be repaid by the delight when they did arrive.
The experience didn't reform me, of course. I love eating my favorite foods year-round, despite not having harvested them and usually without knowing where they came from.
But it did make me appreciate some of the rhythms of life around me. The first part of Aldo Leopold's A Sand County Almanac, and most of Thoreau's Walden - two of my favorite books - follow the cycle of the seasons in the northern part of the United States. Their understanding of nature is one that allows nature to undergo its habitual changes. They might even say that what they know about nature arises from attention to just those changes. Phenology, the attention to when and how things appear and disappear throughout seasons, is one of the most important parts of learning to see the world. If I may speak an Emersonian word, phenology attunes us to the music nature wants us to hear. To speak less mystically, it accustoms us to natural patterns, and much of what the naturalist wants is to learn those patterns so well that we can then see when nature departs from them.
What are the calendars in your life? Technology has made many of them seem unnecessary, but I suspect that they give us much more than we know, just as my experience in Spain gave me unlooked-for lessons. We should be careful not to insist that others delight in the absences or disciplines we delight in; what may be a delightful, self-imposed fast to us may be devastating to someone who is genuinely hungry. When we choose them for ourselves, school calendars, planning one's garden, the liturgical calendars and holidays of the world's religions - each of them can offer us rhythms of both discipline and delight as we make ourselves wait for the strawberries to ripen, the hummingbirds to return, the exams to end, the candles to be lit.
Searching For Winter Strawberries
 |
| A late October strawberry in my garden |
One day in February, for no particular reason, I wanted to eat strawberries. A few blocks from my flat there was a market, so I walked there and searched for fruit stands. Finding one but seeing that they had no strawberries, I asked the proprietor, "Do you know where I can find strawberries?"
"Of course," he replied. "Right here."
"But you don't have any," I observed.
"Of course I don't," he said.
I was confused. "But you said I could find strawberries right here."
"You can," he replied. "But not until June."
This took a little while to sink in. I was accustomed to going to a supermarket at home in New York and buying any fruit I wanted at any time of year. Now I was being told what should have been perfectly clear: fruit is seasonal.
At first I was disappointed, but it took only a few minutes before I realized that this wasn't such a bad thing. It meant that the strawberries, when they arrived, would taste that much sweeter. The disappointment of having to wait would be repaid by the delight when they did arrive.
The experience didn't reform me, of course. I love eating my favorite foods year-round, despite not having harvested them and usually without knowing where they came from.
But it did make me appreciate some of the rhythms of life around me. The first part of Aldo Leopold's A Sand County Almanac, and most of Thoreau's Walden - two of my favorite books - follow the cycle of the seasons in the northern part of the United States. Their understanding of nature is one that allows nature to undergo its habitual changes. They might even say that what they know about nature arises from attention to just those changes. Phenology, the attention to when and how things appear and disappear throughout seasons, is one of the most important parts of learning to see the world. If I may speak an Emersonian word, phenology attunes us to the music nature wants us to hear. To speak less mystically, it accustoms us to natural patterns, and much of what the naturalist wants is to learn those patterns so well that we can then see when nature departs from them.
What are the calendars in your life? Technology has made many of them seem unnecessary, but I suspect that they give us much more than we know, just as my experience in Spain gave me unlooked-for lessons. We should be careful not to insist that others delight in the absences or disciplines we delight in; what may be a delightful, self-imposed fast to us may be devastating to someone who is genuinely hungry. When we choose them for ourselves, school calendars, planning one's garden, the liturgical calendars and holidays of the world's religions - each of them can offer us rhythms of both discipline and delight as we make ourselves wait for the strawberries to ripen, the hummingbirds to return, the exams to end, the candles to be lit.
∞
Leopold On Sport And Ethics
“Voluntary adherence to an ethical code elevates the self-respect of the
sportsman, but it should not be forgotten that voluntary disregard for
the code degenerates and depraves him.”
- Aldo Leopold, A Sand County Almanac
∞
Unwritten
Some of my favorite passages in any texts are about texts
that cannot be read.
Take the story of a man writing on the ground with his finger thousands of years ago. We do not know what he wrote, we only know that he wrote.
The story is in John’s Gospel, and the scene was this: some men brought Jesus a woman whom, they said, they had caught in adultery.
The passage does not occur in the oldest manuscripts, but it appears in some that are old enough that this pericope has been included in the canonical text.
And it is a delicious passage.
For one thing, it reminds us that even if we have the whole of the Scriptures, we still do not know everything Jesus said or wrote. Or thought.
It is one of the blank spaces in which commentary has not yet been written. Which makes it an invitation to imagine – not to devise religious rules on the basis of conjecture, but to engage in the work of strenuous wonder: what might he have written?
I came up with an answer once, and Merold Westphal put it even better in his book Suspicion and Faith. I won’t spoil it for you by telling you now.
In his writing on Aristotle, Charles Peirce sometimes invokes “that scamp, Apellicon,” the ancient editor of Aristotle's texts. Peirce charges him with altering Aristotle’s texts so that we now must guess at what Aristotle really wrote. (And by "guess" I mean a long and difficult reasoning process involving imagination and testing of hypotheses, not just wild conjectures.)
As I have read Peirce’s manuscripts, occasionally I’ve wanted to curse some unknown scamp who mishandled Peirce’s papers (perhaps Peirce himself) as when he will say “see my note on page 18 of this manuscript” and then I discover that the manuscript is incomplete, ending on page 17.
So I have to guess. What might Peirce have written?
Take the story of a man writing on the ground with his finger thousands of years ago. We do not know what he wrote, we only know that he wrote.
The story is in John’s Gospel, and the scene was this: some men brought Jesus a woman whom, they said, they had caught in adultery.
The passage does not occur in the oldest manuscripts, but it appears in some that are old enough that this pericope has been included in the canonical text.
And it is a delicious passage.
For one thing, it reminds us that even if we have the whole of the Scriptures, we still do not know everything Jesus said or wrote. Or thought.
It is one of the blank spaces in which commentary has not yet been written. Which makes it an invitation to imagine – not to devise religious rules on the basis of conjecture, but to engage in the work of strenuous wonder: what might he have written?
I came up with an answer once, and Merold Westphal put it even better in his book Suspicion and Faith. I won’t spoil it for you by telling you now.
In his writing on Aristotle, Charles Peirce sometimes invokes “that scamp, Apellicon,” the ancient editor of Aristotle's texts. Peirce charges him with altering Aristotle’s texts so that we now must guess at what Aristotle really wrote. (And by "guess" I mean a long and difficult reasoning process involving imagination and testing of hypotheses, not just wild conjectures.)
As I have read Peirce’s manuscripts, occasionally I’ve wanted to curse some unknown scamp who mishandled Peirce’s papers (perhaps Peirce himself) as when he will say “see my note on page 18 of this manuscript” and then I discover that the manuscript is incomplete, ending on page 17.
So I have to guess. What might Peirce have written?
Aldo Leopold wrote about this in his essay “The River of the Mother of God,” which was named for a river on an old map of South America. Some explorer had come upon the river in
the wilderness but did not know where it began or ended, so he drew a short
section of river without beginning or end, leaving it to future cartographers
to fill in the unknown sections.
It’s good to have some mysteries, some lacunae in our
knowledge.
Or rather, it’s good to be aware of some of the gaps in what we know.
As Socrates knew, this awareness of our own limitations is
one of the beginnings of the love of wisdom.
From there, curiosity draws us further on.
∞
The Other Drones Problem: The Tragedy of the Unexplored Commons
John Brennan's nomination hearings brought about a slew of articles about drone warfare. On the one side, people like William Saletan in Slate argue that drones (or UAVs) minimize civilian casualties while safeguarding American soldiers. Others, like John Kaag and Sarah Kreps in the New York Times remind us that the technological advances come with moral hazards we might not have anticipated.
But there is another ethical issue related to UAVs that doesn't have to do with war. Or, if it does, it has to do with a "war against crude nature."
The technologies we invent in wartime don't go away when the conflicts end. Already, UAVs are being deployed for a number of other uses, and we can expect their uses to increase. I'm no flag-waving Luddite here. The things we invent can be put to diverse uses, some helpful and some harmful. But if we care about promoting the helpful uses, we'll need to be intentional about that.
UAVs are a brilliant platform for remote-sensing technologies. They can cover a lot of ground and stay aloft for a long time. Drone aircraft are adding to our ability to conquer unknown spaces. If you've used Google Maps to explore places you've never been before, you know what an aesthetic boost and letdown this can be: it's a boost to see what you've never seen, and at the same time, we find ourselves sharing Aldo Leopold's lament in "The River of the Mother of God": the unknown places are being replaced by maps, and our deep genetic need to explore runs up against the feeling that everything has already been seen. When I lived in Madrid, I tried to make places like the Retiro park my places of natural exploration and solitude, but I couldn't escape the feeling that I was treading where millions of others had already trod.
But that is a small worry compared to the bigger issue of the world's oceans and natural resources. For the whole history of our species we have been able to act as though the world contained unlimited resources. Our species is an explorer species. We have "restless genes," as a recent National Geographic article put it.
Gone is the age of Hemingway's Old Man and the Sea. We no longer take to the seas in small craft and fish commercially with handlines. The last century has pushed fishing fleets thousands of miles from the places where they will ultimately bring their catch to market. We can no longer treat the oceans as limitless resources; we are fishing them out, and some species may collapse under the pressure and never come back.
In the race to find the last remaining schools of fish, we are beginning to use UAVs to scour the seas. Where fishermen once looked for birds circling schools of sardines, robot airplanes now skim the waves and do the searching for us.
Ethicists and game theorists refer to this as the "tragedy of the commons": if we each only take resources in proportion to what we can use, the resources can be shared indefinitely. But if some of us take more than our share of the "commons" or the resources, they will have a short-term gain at the expense of the long-term gain of everyone.
The STEM fields (Science, Technology, Engineering, Mathematics) are brilliant, and wonderful. New technologies give us new access to the world, and they can save and improve lives. But they lack the ability to regulate themselves, which is why as the STEM fields grow, we need the humanities (and their critiques of technology) to grow with them. If we are not careful, new technologies can also permit us to do great harm to our common world - and to ourselves. If fish seems cheap and plentiful, stop to ask where it came from, and whether that source is sustainable. If it's not, vote with your dollars and eat something else.
But there is another ethical issue related to UAVs that doesn't have to do with war. Or, if it does, it has to do with a "war against crude nature."
The technologies we invent in wartime don't go away when the conflicts end. Already, UAVs are being deployed for a number of other uses, and we can expect their uses to increase. I'm no flag-waving Luddite here. The things we invent can be put to diverse uses, some helpful and some harmful. But if we care about promoting the helpful uses, we'll need to be intentional about that.
UAVs are a brilliant platform for remote-sensing technologies. They can cover a lot of ground and stay aloft for a long time. Drone aircraft are adding to our ability to conquer unknown spaces. If you've used Google Maps to explore places you've never been before, you know what an aesthetic boost and letdown this can be: it's a boost to see what you've never seen, and at the same time, we find ourselves sharing Aldo Leopold's lament in "The River of the Mother of God": the unknown places are being replaced by maps, and our deep genetic need to explore runs up against the feeling that everything has already been seen. When I lived in Madrid, I tried to make places like the Retiro park my places of natural exploration and solitude, but I couldn't escape the feeling that I was treading where millions of others had already trod.
 |
| We have a deep need for exploration, and so we need places that feel unexplored. |
But that is a small worry compared to the bigger issue of the world's oceans and natural resources. For the whole history of our species we have been able to act as though the world contained unlimited resources. Our species is an explorer species. We have "restless genes," as a recent National Geographic article put it.
Gone is the age of Hemingway's Old Man and the Sea. We no longer take to the seas in small craft and fish commercially with handlines. The last century has pushed fishing fleets thousands of miles from the places where they will ultimately bring their catch to market. We can no longer treat the oceans as limitless resources; we are fishing them out, and some species may collapse under the pressure and never come back.
In the race to find the last remaining schools of fish, we are beginning to use UAVs to scour the seas. Where fishermen once looked for birds circling schools of sardines, robot airplanes now skim the waves and do the searching for us.
 |
| At the crossroads |
Ethicists and game theorists refer to this as the "tragedy of the commons": if we each only take resources in proportion to what we can use, the resources can be shared indefinitely. But if some of us take more than our share of the "commons" or the resources, they will have a short-term gain at the expense of the long-term gain of everyone.
The STEM fields (Science, Technology, Engineering, Mathematics) are brilliant, and wonderful. New technologies give us new access to the world, and they can save and improve lives. But they lack the ability to regulate themselves, which is why as the STEM fields grow, we need the humanities (and their critiques of technology) to grow with them. If we are not careful, new technologies can also permit us to do great harm to our common world - and to ourselves. If fish seems cheap and plentiful, stop to ask where it came from, and whether that source is sustainable. If it's not, vote with your dollars and eat something else.
*****
Here is one of my favorite sources of fish news.