jump to navigation

After Earth Day, Active Hope April 30, 2012

Posted by Jill S. Schneiderman in "Eaarth", book review, Buddhist concepts, climate change, earth community, earth system science, environmentalism, geologic time, Joanna Macy, mineral resources, science.
add a comment

This piece is cross-posted on Shambhala Sunspace and truthout.org

A new post from Shambala Sun “Earth Dharma” blogger Jill S. Schneiderman.

With its numbered teachings, Active Hope: How to Face the Mess We’re in Without Going Crazy (2012)a new book by Joanna Macy and Chris Johnstone, pays tribute to its Buddhist roots. However, instead of the four noble truths, the noble eightfold path, the five hindrances, and the four brahmaviharas, readers of Active Hope get three stories of our time, five signs of the great unraveling, four stations of the work that reconnects, and three dimensions of the great turning. In their book, Macy and Johnstone update the repertoire of teachings that will enhance our abilities to acknowledge disturbing ecological truths and respond with creativity and resilience.

According to Macy and Johnstone, Active Hope is a practice—we do it rather than have it—with three key steps: obtaining a clear view of reality, identifying the values and directions we hope for, and taking steps to move our situation along that path. In their view, since it requires no optimism, but simply intention, we can apply it even in seemingly hopeless arenas.

Good thing. Macy and Johnstone name resource depletion, mass extinction of species, climate change, economic decline, and social division and war as five signs of the great unraveling, but the signs also bear striking resemblance to the Book of Revelation’s four horsemen of the apocalypse: Famine, Death, Pestilence, and War. I don’t mean to be alarmist, but Macy and Johnstone say it themselves:

“We can no longer take it for granted that the resources we’re dependent on—food, fuel, and drinkable water—will be available. We can no longer take it for granted even that our civilization will survive or that conditions on our planet will remain hospitable for complex forms of life.”

Scientists’ take on Earth’s vital signs suggest such an imminent reality.

The author of numerous books, Joanna Macy is a scholar of Buddhism, general systems theory, and deep ecology. Hers is a deservedly respected voice for peace, justice and the environment, honed over fifty years of activism. In this clear and practical book, physician Chris Johnstone joins her to articulate her approach to activism and empowerment, which she calls The Work That Reconnects.

I first learned of Macy in 2007 when I googled “deep time” and “Buddhism” in a search for a meditation teacher who might help me integrate my preoccupation with contemplative practice and geologic time.  Reading Active Hope gave me a window into Macy’s Work that Reconnects and fueled my inclination towards it. Here’s why.

Other recent books on global change focus on dire, dispiriting problems and offer sweeping seeming-solutions. Macy and Johnstone’s manual strives to equip us with a “transformational mindset.” Conceptualized as a journey, the book takes readers along a stream of thinking that, in the authors’ words, flows toward a way of life that enriches rather than depletes the Earth. Chapters in the book guided me through the four stages of the spiral of the Work that Reconnects: Coming from Gratitude, Honoring our Pain for the World, Seeing with New Eyes, and Going Forth. I could tell you more but I’d rather you read the book.

What I will say is that this book offers poetically scientific and accurate renderings of feedback loops and geologic time that will, I think, be helpful as we work little by little toward radically reconfiguring life on Earth. I love that Macy and Johnstone devote a chapter to helping readers develop that critical “larger view of time.” I think the book will refresh environmentally-minded Buddhists who suffer from what I’ve come unfortunately to think of as environmental change fatigue. In Active Hope, Macy and Johnstone teach us how to focus on our intention and strengthen our ability to respond happily to the vexing global crisis in which we live.

This entry was created by Jill S. Schneiderman, posted on April 30, 2012 at 10:19 pm and tagged. Bookmark the permalink. Follow any comments here with the RSS feed for this post.

Ecological Buddhism July 3, 2011

Posted by Jill S. Schneiderman in Anthropocene, Buddhist concepts, Buddhist practice, environmentalism, geologic time, mindfulness practice, science, slow violence.
add a comment

This piece is cross-posted at Shambhala SunSpace.

 

Earth Dharma: “Awake in the Anthropocene”

The Indus and the Karakoram highway in N. Pakistan

By Jill S. Schneiderman

Because of the extended time frame over which they occur, human-induced environmental changes—increased temperature, rising sea level, high-energy storm patterns, desertification and drought—are out of sync with human lives lived in an age of short attention span. The violence exacted on all living beings by these changes poses real representational challenges to our abilities to address it. Are there any tools within Buddhist view and practice that can help us work progressively at the intersection of violence and environmental degradation? How can Buddhism facilitate the work of awakening human beings to violence that is potentially catastrophic, but so slow that it’s difficult to discern and counter?

 

The Realm of the Eternal Moment
.
From perches that encompass great swaths of space, geologists view changes of landscapes over vast sweeps of time. In outcrops of rocks, forgotten fossils, and minute mineral fragments, they find evidence of earlier events on Earth. It is a cultivated skill that requires patience, grown from sitting still or walking slowly in the field, and watching nothing happen rather than observing processes in “real time.” Yet geoscience can also  elucidate the interrelation of all existences and phenomena, enriching a compassionate, time-transcendent vision and Buddhist-inspired systems thinking.

Mircea Eliade retold how Indra, King of the Gods, came to understand the importance of engaging compassionately with the responsibilities of the historical moment, while keeping in mind the perspectives of Great Time. That time and timelessness can lose their apparent opposition has a geological resonance, for in some ways geologists experience the flow of time differently than other people. They let the earth teach them. I have walked up arid slopes on the Caribbean island of Barbados that reveal that the land underfoot once was beneath the sea. Old coastal features some distance above the modern coastline tell of tectonic uplift, changed climate, and sea level fluctuations that caused the extinction and succession of coral reef colonies. A mountain exemplifies equanimity, because it remains unwavering amid the tumultuous activity of atmosphere, hydrosphere, geosphere and biosphere. Those coral reef paleo-communities also display geological equanimity and tenacity.

In the 13th century Zen master Dogen devoted The Time-Being, an important fascicle of his Treasury of the True Dharma Eye, to the recognition that “time itself is being, and all being is time.” For him, time consisted not of the past, present and future so much as events, moments and movements: “See each thing in this entire world as a moment of time… Do not think that time merely flies away… In essence, all things in the entire world are linked with one another as moments.” It is in the realm of eternal moment that the thinking of geology and Buddhism overlap.

Slow Violence & Environmental Degradation
.
Robert Nixon has written evocatively about slow violence, acts whose “lethal repercussions sprawl across space and time;” oblique, unspectacular and amorphous. Its results are “attritional calamities” with “deferred consequences and casualties” that “pose formidable imaginative difficulties…(since) they star nobody.” The most ominous example is the accumulation of greenhouse gases in the atmosphere, and consequent climate change.

Slow violence is synonymous with global environmental degradation in general. How do we bring to life catastrophes that are “low in instant spectacle” but “high in long-term effects”? They pose overwhelming representational challenges, and we must summon exceptional creativity. It is out of sync with human lifetimes, difficult to represent, and presents motivational challenges—yet we must render slow violence both actionable and visible.

Norwegian peace scholar Johan Galtung pointed out that personal violence entails an immediate connection between the perpetrator and recipient of violence, but structural violence involves no direct relationship between perpetrators and recipients. It is built into economic, political, or social systems at multiple levels. It occupies the interstices of a system’s framework, often manifesting as unequal power and unequal life chances.

Galtung also described a cultural violence that obscures both personal and structural violence. This operates through norms or ideologies that promote a culture of impunity among perpetrators: as in racism, sexism or homophobia. The slow violence of creeping environmental degradation endures because it is supported by cultural violence. Here we are talking about an ideology asserting that greenhouse gas emissions and the resulting climate change are “inevitable” products of modern society.

Scientists have been heard most loudly on the subject of global warming, and because of a professed divorce of head from heart in the scientific enterprise, ethical conduct has not been at the forefront of the conversation. But compassionate heart, a fundamental element of Buddhism, is important for people to attend fully to the slow violence of climate change. Society today also requires startling icons to vivify environmental degradation, and narratives that communicate urgency. A film like Avatar imaginatively, if imperfectly, communicates the slow catastrophes of deforestation, extreme resource extraction and ecological collapse.

Awakening to the Anthropocene
.
In 1990, I worked with colleagues to geologically map part of the Karakoram Range in North Pakistan. There I saw Nanga Parbat, at 26660 feet, the ninth highest peak in the world. The Raikot glacier yawned beneath its north face. The glacier, more ice than moraine, was healthy and frozen so that we could walk across portions of it in search of outcrops that would give us clues to the history and rate of uplift of the Karakorams.. Twenty years later, I drove from Lhasa to Shigatse, just north of the crumpled zone where the Indian subcontinent smashes into Asian lithospheric plate and saw the glaciers of the Himalaya once again.  I dared not approach the Kharola glacier. Feeble in extent, this shrunken and dripping remainder of a once sturdy sheet of ice and rock manifested the slow violence exacted by human beings on the planet. We need no further data to confirm what is visibly evident. We must awaken to it.

With the greatest concentration of glaciers outside the poles, and rising at geologically rapid rates (near ten millimeters per year) to the highest elevations on Earth, geologists call the meeting of mountain ranges of the Karakoram, Pamir, Hindu Kush and Himalayas the Earth’s Third Pole. Its height affects atmospheric circulation, the breath in and breath out of our planet. How shall we, with head and heart, regard the melting glacial reservoirs of fresh water for the great rivers of the world?

A skillful approach to our environmental woes can emerge from combining scientific knowledge with compassionate ethical conduct. The first decade of the 21st century gave us record-breaking temperatures and huge breakaways from continental ice sheets. Yet the Copenhagen climate conference produced no signed agreement—the distance between the expectations of developing and developed countries was purportedly too great. That nations are so far from one another when it comes to the ethical conduct of right speech, right action, and right livelihood is itself a manifestation of slow, structural, and cultural violence.

In geological terms, we are living in the Holocene epoch which began with the ending of the last (Pleistocene) ice age. Some have suggested that we have moved into another epoch called the Anthropocene, after the dominance of human effects on this planet. The Hindu concept of Kali Yuga suggests that we live in the fourth and last of a complete set of cosmic cycles of periodic creations and destructions of the Universe, in which humans and society reach the extreme point of disintegration. The 21st century already provides us with many examples of disintegrative power: Hurricane Katrina, the Indian Ocean and Japanese tsunami, the Haiti earthquake, and the disastrous “technological accidents” of Deepwater Horizon and Fukushima-Daiichi. If we are to counter slow violence with skill, courage and creativity, we will need to combine the discipline of “beginner’s mind” with wisdom learned from modeling the Earth system and with heartfelt ethical conduct.

Originally posted at — and published here with thanks to — Ecological Buddhism.

Turtle Liberation in the Anthropocene June 13, 2011

Posted by Jill S. Schneiderman in Anthropocene, Buddhist practice, earth community, Evolution, geologic time, Hudson Valley, science, Turtles.
add a comment

This piece is cross-posted on Shambhala SunSpace.

Earth Dharma: Turtle Liberation!

In some Buddhist traditions, liberating captive animals is an act of compassion, a way to “make merit” for long life. Releasing turtles, in particular—symbols of patience and resilience—is considered an auspicious act.

This morning I woke up and let our household dog Molly outside in the backyard. She ran down the path towards the pond and stopped abruptly to sniff at something dark at the corner of our garden. I’d gone out with her to prop up the tomatoes that have been growing well, protected by the scents of bee balm, borage, sage and mint, as well as a delicate mesh netting I’d wrapped around four posts to exclude grazing deer and woodchucks.

What at first I thought might be a dark muskrat shocked into stillness turned out to be a snapping turtle, Chelydra serpentinaNew York’s state reptile. During the night, it must have crept out of the muddy, shallow pond behind our house, crawled up the brushy bank, and asserted itself beneath the netting into the garden.

Now although the so-called common snapper is not listed as an endangered or threatened species—the species is a prominent member of many North American ecosystems—this particular individual was struggling against the mesh that entangled her.

Having spent nights observing nesting sea turtles in the southern Caribbean and tracing the tracks they leave in the sand after laying eggs, I was able to make out the path this snapping turtle had taken through our garden.

.

She had buried her eggs in one of our raised beds but the netting that I’d used to protect the plants barred her return to the water.

The opportunity to engage in the Buddhist practice of releasing this trapped turtle felt not so much like an opportunity to make merit as it seemed a privilege to encounter this remarkable being of ancient lineage. But most importantly the experience provided a vivid reminder of the tenuous position of some living beings at the juncture between the deep geological past and the uncertain future of the Anthropocene.

Nature essayist Bil Gilbert vividly described snapping turtles as “creatures who are entitled to regard the brontosaur and mastodon as brief zoological fads.” From the look of the one in the garden, I could see why: with sharply clawed feet; hard, pointed beak; dark and dented carapace; sharp, bony-plated jaws; and thick, spiky tail she certainly looked related to the dinosaurs—yet they’re gone and her branch on the tree of life still thrives.

Chelydra serpentina has barely changed in the 210 million years since the first appearance in the fossil record of Proganochelys, the most primitive turtle we know. The most substantial difference between Proganochelys and our garden snapper is that she could pull her head and legs into her protective shell—clearly a helpful innovation as snapping turtles are the ancestors of about 80% of all turtles alive today.

Whether or not the motivation to release trapped endemic animals is the desire to make merit, the traditional act can serve positive ecological purposes. For example, in some rural communities as seasonal bodies of water shrink during the dry season, aquatic creatures trapped in isolated water bodies make easy prey. By returning some of these critters to larger year-round bodies of water villagers help individuals and species to survive. Although compassionate acts, such releases also help to protect the food supply into the future.

I brought Molly back to the house and called up to my partner and ten year old to come down to the garden. Together with our neighbor and her young child we gingerly and respectfully separated the turtle from the netting then silently marveled at the size and apparent age of this being.

After a short while, we went up to the house to get a ruler intending to measure the length of her shell; but when we returned she had gone leaving us to admire her swift stealth—that, and her family’s ability to survive asteroid impacts and ice ages. We wished her good fortune in the Anthropocene and hoped that the merit that had accrued from her release would benefit all living beings.

This entry was created by Jill S. Schneiderman, posted on June 13, 2011 at 11:42 am and tagged , , . Bookmark the permalink. Follow any comments here with the RSS feed for this post.

Share: Share link on Stumbleupon Share link on Facebook Share link on Twitter Share link on Digg Share link on Delicious

From the Being Blog May 18, 2011

Posted by Jill S. Schneiderman in Cape Cod, contemplative practice, earth cycles, earth system science, geologic time, glaciation, Krista Tippett on Being, satellite images.
1 comment so far
This piece is cross-posted on Krista Tippett’s Being blog

Plugged In to the Outer Cape

by Jill Schneiderman, guest contributor

Wellfleet

Sand dunes at Wellfleet. (photo: Joshua Bousel/Flickr, cc by-nc-sa 2.0)

“If you don’t teach your children to be alone, they’ll only always know how to be lonely.”
Sherry Turkle, from “Alive Enough? Reflections on Our Technology”

The founder of MIT’s Initiative on Technology and Self made this remark in the context of describing the awe she feels when she walks among the magnificent dunes near Provincetown, Massachusetts. I know well those sand dunes and the extensive tidal mudflats that mark the tip of the Cape.

Dr. Turkle thinks of these places as sacred spaces, and I agree. I take my earth science students there to witness the work of wind, water, and sand. And, for a week or two each summer, I go with my children so we can experience the flow of the tides. These are indeed remarkable places in the landscape ripe with possibilities for self-realization.

I take my geology students to the dunes and mudflats of the Outer Cape so that they can experience the vast time scales and spaces of earth system processes.

Settling on the CoastA satellite view of Cape Cod. (photo courtesy of NASA)

The Cape itself, as some readers may know, owes its existence to the great ice sheets that extended as far south as Long Island during the late Pleistocene more than 10,000 years ago. The mud of the tidal flats and the sand of the dunes are the glacial debris, reworked and sorted by the wind and water long after the ice sheet retreated north.

Other reminders of the presence of the massive ice cover in the region are cliffs above the dune fields — the edge of the glacial moraine (a pile of boulders pushed along as the ice pushed south) — and freshwater ponds of neighboring Truro and Wellfleet (“kettle holes” formed when stadium-sized chunks of ice broke off the glacier, became engulfed by glacial sediment, and then melted). All of these features stretch for miles and remind me and all my geologically time-traveling companions that 18,000 years ago — a seemingly long time — this portion of the Earth was covered by a one mile-thick sheet of ice.

Eyes of the EarthWellfleet Bay Audubon Sanctuary. (photo: Susan Cole Kelly/Flickr, cc by-nc-sa 2.0)

Encountering this landscape cultivates in me, and I hope in my students, what Jewish scholar Abraham Joshua Heschel called “radical amazement.” For me, this is a soothing feeling of awe and connection. Walking in the dunes or across these mudflats puts me in touch with deep time — for the particles that compose them may themselves be millions of years old, silt and sand moved there merely thousands of years before.

Although we walk among them today, the particles have been through many cycles of existence. Formerly they were part of a mountainous land mass; subsequently they were eroded, transported, and deposited at least once. Each grain has an individual history. Collectively they tell a story that encompasses swaths of time that hold all of humanity. I find this reality comforting.

Provincetown MA 068The sands of Provincetown’s dunes. (photo: Leonarda DaSilva/Flickr, cc by-nc-nd 2.0)

Dr. Turkle worries helpfully about the inner effects of digital objects. Though she acknowledges the benefits of digital connection, Dr. Turkle laments what people lose as they take to the dunes and mudflats with their earphones in and handheld electronic devices on and open. To her mind, people lose the ability to feel at peace in their own company. I agree, but also would like to suggest that by unplugging from the electronic world in such sacred spaces we increase our capacity to encounter entities larger than ourselves — vast time scales, and past and ongoing earth processes. Thus we enhance our ability to connect with the earth system of which we are a powerful part, and this experience lessens loneliness.


Bookmark and Share

This Month in the Earth Year: April April 26, 2011

Posted by Jill S. Schneiderman in cyanobacteria, earth community, earth system science, geologic time, geology, science, stromatolites.
add a comment

The last bits of snow have disappeared from the piles we plowed this winter and the daffodils have poked up through the defrosting topsoil, so it’s relatively easy to get a sense of time passing in our day-to-day lives. And at this time of year, when some readers may think that, as is often said, the only things certain in life are death and taxes, I’d like to add to that expression the existence of an ever-evolving Earth. For if we take the calendar year as a metaphor for the age of this planet, using January 1 as the date of its formation, by the end of April only 1.5 billion years of Earth history will have transpired. That may seem like quite a bit of time but if we gauge the passing of geologic time by looking for milestones in Earth history, it’s easy to see that Earth time is deep.

April is an auspicious period in the planet’s metaphorical history. The Archean. If you time-traveled to April of the Earth year it’s likely you wouldn’t recognize the Earth as the same planet we inhabit today. The Earth’s crust would have cooled enough so that continents had begun to form, but the similarities to today’s Earth would have ended there. To sustain a visit to the Archean, you’d need to have brought with you a supply of oxygen, for the atmosphere would have been unbreathable. Consisting of methane and ammonia, among other gases, the Archean atmosphere would have been toxic to most of the life that exists on our planet today.

Nonetheless, the first life that appeared on Earth—cyanobacteria– lived in the Archean. In fact, the oldest known fossils date to this slice of time.  The bacteria that grew in the Archean seas left behind large layered mounds called stromatolites that formed as the colonies trapped sediment and secreted calcium carbonate. Though stromatolites don’t commonly develop in today’s seas–because too many other organisms are around to eat them–those simple bacteria are still here, like death and taxes.

White Flags for Earth Day April 22, 2011

Posted by Jill S. Schneiderman in 'Eaarth' Day, earth community, earth cycles, earth system science, environmentalism, geologic time, Vassar College, White Flags.
add a comment

As I’ve said before, I am somewhat cynical about Earth Day because it seems to me a travesty to focus on the Earth’s well-being just one day out of every year. It makes it seem as if Earth is some kind of static entity that we must pay tribute to whereas we know it to be a system of overlapping spheres (hydrosphere, atmosphere, rock sphere, and biosphere) whose interactions over extended time have made possible life on this planet. This is a fact that, in my opinion, we all should pause to appreciate every day.

So this Earth Day I’d like to call attention to “White Flags”–a project of Vassar’s 2010/2011 artist in residence, Aaron Fein. “White Flags”–all 192 flags of United Nations member states hand-made in white and installed on the College’s Chapel lawn–showcases the power of a physical environment that changes over time to illumine the transcendent connectedness of all living beings on this planet.

I’ve seen the flags and have been privileged to participate a bit in the project which is at the confluence of art and science. If you’re in the area, come see it between April 24 and April 29 at the College.  It should be a magnificent sight.

The Anthropocene March 3, 2011

Posted by Jill S. Schneiderman in Anthropocene, geologic time.
add a comment

I’m about to head out to West Texas on a geology field trip with a group of sedimentology students, a colleague, and my 10 year old child in order to look at sedimentary rocks formed hundreds of millions of years ago. If I weren’t leaving shortly I’d take more time to write about the February 27 New York Times editorial that broadcasts what should be (but is not) widely known. We live in a geological time period that we used to call the Holocene (the Recent). The New York Times echoes what a few scientists have been saying for a while now: it’s not the Holocene, it’s the Anthropocene.  I explain this further in my May 20, 2010 comments on this blog.

Walkway Over the Hudson: Bird’s Eye Geology March 1, 2011

Posted by Jill S. Schneiderman in earth system science, geologic time, geology, Hudson Valley, The New Yorker, Walkway over the Hudson.
add a comment

In the February 28 issue of The New Yorker, Ian Frazier has a lovely short piece entitled “Bridge” about the rejuvenation of the old Poughkeepsie-Highland Railroad bridge into what we Poughkeepsie-dwellers like to think of as the longest elevated pedestrian bridge in the world. For those who don’t subscribe to the magazine, you can access Frazier’s piece at the Walkway Over the Hudson website.

In my opinion, Ian Frazier has captured in words the remarkable world that one enters into while strolling on the bridge high above the Hudson River. He concludes his piece by stating, “Every once in a while, people need to be in the presence of things that are really far away.”

I know that Frazier means far away in space but I also think that people need to be aware of the fact that they are often in the presence of things that are really far away in time. The Walkway facilitates that as well because high above the River we have a bird’s eye view of the millions of years of Earth history that the Hudson Valley exposes.

For those whose curiosity about the valley is peaked by Frazier’s column, here’s a short piece that I wrote for the Poughkeepsie Journal,”Rocks Serve as Snapshot of Valley’s Timeline” that explains some of what walkers can engage as they stroll along our magnificent pedestrian bridge.

Rocks serve as snapshot of valley’s timeline

By Jill S. Schneiderman

For the Poughkeepsie Journal

The names Alexander Hamilton, Aaron Burr, George Washington, Benedict Arnold, Billy the Kid, Thomas Cole, Frederic Church, Edna St. Vincent Millay and Pete Seeger conjure up our region’s rich historic past.

But what of its prehistory? Rocks along both banks of the Hudson River and throughout its valley and adjacent mountains record a long and complex geologic history.

On this land, human history has played out. Much of the geologic drama occurred in prolonged pulses of activity during the Paleozoic, Mesozoic and Cenozoic Eras — 570 million years, but only the latest 13 percent of geologic time.

Though remarkable in the geologic scheme of things — uplift of Himalayan-sized mountains, spreading of inland seas of which there are no comparisons today save perhaps Canada’s Hudson’s Bay, tearing of continental crust, and burial by mile- thick ice — we read the record of these events in subtle clues from our area’s rocks.

Compared to human events over the last 400 years and those that will transpire in the next millennium, geology seems to provide a record of change whose pace requires patience.

As historians, geologists think from the past to the present — and so first we marvel at rocks of the Hudson Highlands. They begin near Anthony’s Nose, at the eastern edge of the Bear Mountain Bridge on the border of Westchester and Putnam counties. (It is named, according to legend, for the nose of Peter Stuyvesant’s trumpeter, Anthony Corlaer, who had a nose “of vast lusty size strutting boldly from his countenance like a mountain of Golconda”. Golgonda, India, the center of the diamond trade, denoted excess.)

The Highlands then run north to Breakneck and Storm King mountains, and they consist of more than 1 billion-year-old, coarsely crystalline granites and magnificent marble-cake gneisses. They are the bedrock of our area, the core of our continent, metamorphic rocks that tell us they’ve suffered intense pressures and temperatures from overlying rocks. Hard and unfractured — how remarkable it is that the deepest part of the Hudson River cuts through them.

Resources aid building boom

Cement from our region and crushed stone that have supplied New York’s building industry come from dolostones, magnesium-rich limestones north of the Highlands. New York Trap Rock at the Clinton Point quarry to this day mines this material, whose existence records the presence of a shallow sea that covered our area about 500 million years ago.

Closely associated with this carbonate rock is a shale that occurs throughout much of the Poughkeepsie area. This rock, too, is a marine sediment, akin to the material deposited in shallow offshore seaways. Though not especially rich in fossils, this rock unit, from the Ordovician period at least 435 million years ago, sometimes contains brachiopods, two-shelled marine organisms that superficially resemble but are substantially different from clams of today.

On both sides of the Hudson River in Poughkeepsie’s vicinity, topographically elevated regions of the Taconic mountains to the east and the Catskill mountains to the west remain as reminders of a geologically active time in our region’s past. Approximately 450 million years ago, an island chain much like Japan collided with North America and raised up the Taconic mountains. What’s left of them today is their roots.

Heated and crumpled, the Ordovician shale previously laid down on the shallow sea endured a kind of pressure-cooking that turned the shale into slate, which becomes coarser-grained schist as one travels east from Poughkeepsie into Connecticut. Beautiful red garnets, elongated white needles of sillimanite, and lustrous brown staurolite crystals adorn mica schists that sparkle in the sunlight as we go east toward the Taconic mountains on the border of northeastern Dutchess County.

Not long after this, we believe that a meteor may have hit the Earth just west of the current-day Hudson River at Panther Mountain in the Catskills. There, a circular pattern six miles across is formed by the Esopus and Woodland creeks. For streams to travel in a circle is very unusual and has led some investigators to suggest the presence of an impact crater in 400-million-year-old sedimentary rock that had previously been laid down in a shallow sea.

Because sediments were being deposited in the shallow sea, the crater was buried and preserved much like a fossil. The streams have carved out a circular outline around it though the crater itself remains completely buried.

After the Taconics rose in a mountain-building event known as an orogeny, the North American continent collided with an even larger land mass farther east. This orogenic event raised up the Acadian mountains, a chain of perhaps Himalayan proportions just east of the Taconics. Sediments shed from the Acadian mountains accumulated as blankets of conglomerate, sandstone and shale in a delta. Sediments of the Catskill Delta were almost two miles thick.

Today those sedimentary strata are visible as the Shawangunk and Catskill mountains. The Devonian sandstones of the Catskill Mountains, at least 345 million years old, are what have supplied the Catskill bluestone, blue from feldspar grains in it, for curbstone and flagstones throughout the United States.

Devonian limestones forming the spectacular escarpment overlooking the Mohawk and Hudson valleys contain an abundant assemblage of life that teemed in the area’s seas 345 million years ago. Stream beds cutting through the limestones at John Boyd Thatcher state park in Vorheesville show that corals, crinoids, trilobites and brachiopods thrived during that time.

A period of quiescence followed in this area until the Atlantic Ocean began to form. The spreading of continent crust that accompanied its formation tore the crust so valleys formed. Into them poured sediments, like those which today fill the lake- and flamingo-rich valleys of east Africa.

As dinosaurs stomped atop these sediments, magma (molten rock) was injected into them. To this magma we owe thanks for the magnificent Palisades on the west side of the Hudson River. For the next 185 million years, things were quiet in our region.

The next major episode of activity reflected in our rocks is glaciation. Though glaciers began to advance on the North American continent around 2 million years ago, our area records only the most recent advance of ice.

Approximately 40,000 years ago, the last glacial advance scraped over the area’s bedrock and sediments. When the ice retreated, it left behind a trail of kettle holes, moraines — sediments pushed aside like a snow plow creates drifts of snow — and glacial striations, scratch marks that we can see atop Bonticou Crag in the Mohonk Preserve of the Shawangunks in Ulster County and across the river into Millbrook in Dutchess. Perhaps most significant to valley residents, the ice carved a deep fjord which today is the Hudson River.

River forms in glacier’s wake

After the ice departed, the Hudson River became Glacial Lake Albany and Glacial Lake Hudson. Influxes of clays into those lakes ultimately supplied materials for the brickyards of our area. Sediment-laden glacial meltwaters continued to course down the Hudson, across today’s submarine continental shelf, and gouged out the Hudson River submarine canyon in today’s New York Harbor.

Thousands of years after the valley’s glaciation, humans evolved. Clearly, we have been on this planet only for a geological instant.

Despite this fact, people have managed to scar the surface of the Earth. Pits from quarry operations, PCBs (toxic industrial oils) in the bottom sediments of the Hudson River, metal-laden landfills, acidified lakes and streams each testify to that. Such transformations of natural resources affect our ability to provide what every human being deserves: clean soil, water and air.

Since we live on the eastern, passive edge of the North American continent, a place unlike the quake-plagued West Coast, we can be pretty sure that no catastrophic geologic change will occur in our area in the next millennium. But how we treat the Earth will profoundly affect our lives. We cannot afford to treat this planet as if it were an unending cornucopia of natural riches here for us to take and haphazardly discard. As we strive toward a sustainable future, we must all come to appreciate how the Earth works.

The Earth and ‘Deep Time’ January 4, 2011

Posted by Jill S. Schneiderman in geologic time.
add a comment

Listen to The Academic Minute at WAMC Northeast Public Radio or Inside Higher Ed.

The Academic Minute

Jan. 4: In today’s Academic Minute, Vassar College’s Jill Schneiderman defines “deep time” and explains just how different the Earth was in its earliest period. Dr. Schneiderman is professor of earth science at Vassar and author ofThe Earth Around Us: Maintaining a Livable Planet.

Mind Maps, Climate Solutions, and the Earth Year November 16, 2010

Posted by Jill S. Schneiderman in climate change, geologic time.
add a comment

This piece is cross-posted at Shambhala SunSpace.

Dr. Dan Siegel, author of Mindsight: The New Science of Personal Transformation and a participant in a recent Garrison Institute retreat on climate, mind and behavior has commented that among the ways we can consider the brain in relation to climate change is by using maps. By way of example, he states that while you have a map in your brain of your body sitting in a chair you may or may not have a map of your relationship with the earth. Siegel avers that if human beings do not have the capacity to conjure mental maps of our relationship to the planet, we won’t make wise decisions regarding climate change. In the Garrison Institute’s autumn newsletter Siegel wrote:

We need to have experiences which create maps of “earth-relatedness,” just to make up a term. Without that it is irrelevant what is happening with the planet. With it, it’s vital. The maps determine what we do.

I couldn’t agree more. Earth formed roughly 4.6 billion years ago—that’s 4,600 million years ago—so it’s difficult to get a sense of this vast length of time. I think that a mind map of such deep time is invaluable to the project of responding sensibly to all types of global environmental change.

Therefore, to aid the project I’ve constructed a metaphorical map that can help others begin to foster their own “earth-relatedness” mind maps. I call it “This Day in the Earth Year” and hope that as a map of Siegel’s “earth-relatedness,” it will help us cultivate humility and behave accordingly as relative newcomers on the planet. We start with tomorrow, Nov 17th.

Using a calendar year as a metaphor for the 4.6 billion years of Earth history and using January 1, New Year’s Day, as the Earth’s birthday, I calculate the current date’s location in the Earth Year and detail what was happening paleontologically at that moment in Earth history. For example, November 17 is day 321 out of 365. With so much of a calendar year having elapsed, one might think that at this point in the Earth Year, some familiar organisms might have been roaming the planet. Not so.

In geologic time, November 17 represents 555 million years ago, the latest Proterozoic. Many of the most important events in earth history took place during this era–formation of an oxygen-rich atmosphere and evolution of eukaryotic cells for example. Still, at 555 million years—the moment in geological time just prior to the evolution early fishes—the only living things on Earth were ocean-dwelling, soft-bodied organisms.

In November of the Earth Year, humans are not yet even a glimmer in Earth’s eye. May we carry that map with us throughout the Earth Year.

 

Follow

Get every new post delivered to your Inbox.