Of Changing Winds and Ancient Hoofbeats: Australia’s Newest Contribution to the Preservation of the Przewalski Horse

By Mae Lee Sun

 

Mongolian herdsman on a Mongolian domestic pony, a possible descendent or hybrid of the Takhi. Photo: courtesy of Todd Jenkinson/Taronga Western Plains Zoo

          “I have been told that you cannot truly break in a Przewalski Horse and when you try to ride them they just sit down. There was a story that Genghis Khan rode them, but this is not correct. He once had an encounter where the domestic horse he was riding was spooked by a Takhi and he fell off his horse (apparently he ended up with a broken arm!)”     

- Todd Jenkinson, Studbook Keeper and Species Coordinator for the Przewalski Horse (Australia)

New Przewalski foal with Mum and another mare at the Werribee Open Park zoo. Photo: Mae Lee Sun

On Mother’s Day, May 13, 2012, a Przewalski foal was born in captivity to a mare named ‘Mahan’ at the Werribee Open Range Zoo in Werribee, Victoria, Australia, bringing Australia’s total population of ‘Equus caballus przewalskii’ to 43 that are distributed amongst Werribee Open Range Zoo, Taronga Western Plains Zoo, Altina Wildlife Park, Halls Gap Zoo and Monarto Zoo. The foal hasn’t been named yet although the zoo traditionally picks names from the various regions of Mongolia.  What makes this announcement so special is that 2012 marks the 20thAnniversary of the reintroduction of the Przewalski horse into the wild.

A free-living 'Takhi' in Hustai National Park, Mongolia. Photo: courtesy of Todd Jenkinson/Taronga Western Plains Zoo

Standing at only two meters tall to the top of their heads, they have a very upright and brushy mane like a zebra, barely any forelock and a rather thick neck.   They’re sort of buckskin in color with a dark, dorsal stripe and have a unique genetic makeup, possessing 66 chromosomes instead of 64, making them an entirely different species from the domestic horse, including Mustangs, Brumbies, Exmoor ponies, Konik, Riwoche and other subspecies who evolved from domestic horses that were set free.

 

By the 1960s, the last free-living Przewalski horses had all but disappeared, classifying it as ‘Extinct’ by the International Union for the Conservation of Nature (IUCN).   One mature male however was spotted in the Gobi desert of Mongolia in 1959, prompting conservationists, biologists and researchers around the world to rally in an effort to save the stout little equid which likely inhabited the Central Asian, Mongolian, Russian and Eastern European landscape for more than 20,000 thousands years.

A misty June day for Mum and new foal at Werribee Open Park Zoo. Photo: Mae Lee Sun

Auspiciously a dozen living specimens of ‘Takhi’, or ‘Spirit’ horse as the Mongolians called them had been captured in the wild in 1900 and dispersed to zoos.  All of the approximately 1000 Przewalski horses alive today -in zoos, reintroduction programs and the 306 (IUCN latest report) now free living in Mongolia, descend back to that original dozen. Saving the Takhi has been no easy feat given that breeding programs are largely ineffective in bringing any species back from the brink of extinction.

 

Seven horses from Australia,  two stallions and five mares, were part of the global effort in 1995 although reintroduction had begun in 1992 at Hustai National Park (HNP), a UNESCO certified series of nature reserves in Mongolia which covers over 50,000 hectares of land.   The horses, all three-year-olds,  came from programs at both Taronga Western Plains Zoo in New South Wales and Monarto Open Range Zoo in South Australia and were released into the Gobi Desert.

 

Unfortunately, during the unusually harsh winter of 2009-2010 the horse population at HNP plummeted.   Todd Jenkinson, Unit Supervisor at Taronga and Przewalksi studbook keeper and species coordinator for Australia, was able to verify during his 2010 visit to HNP that last of the original horses reintroduced from Australia, a mare named Sogoo, had died during a snow storm that lasted several days. She did however produce three foals that were introduced into the area.

Todd Jenkinson, Przewalski studbook keeper for Australia and Unit Supervisor for Taronga Western Plains Zoo on his 2010 visit to Hustai National Park, Mongolia. Photo: courtesy of Todd Jenkinson/TWPZ

“Although summer temperatures are around 20°C, the country shivers in sub-zero temperatures for five months of the year, with January and February being the coldest months with temperatures hovering between -15°C to -30°C (the average for winter is -24°C),” Jenkinson stated, adding that weather is only one factor or threat to the horse’s long term survival and that they have to be able to survive in natural conditions without human involvement although in the weeks following their release, each group of takhi is carefully followed by its own ranger. By 1994, the first of 2 harems were released in the park after being kept under semi-wild conditions in “acclimatization areas”. Ten groups in all were released in this manner into the park; the last in 2002 he says.

 

“Every day the rangers on motorbikes and horseback check on the released harems. To collect data about Takhi home ranges, rangers and researchers make observations of their whereabouts. The harem’s location and preferred vegetation type are recorded along with other data such as weather conditions and Takhi behavior. All births and deaths are recorded, as are fluctuations in harem populations caused when a Takhi leaves its harem to join another one. The collected data helps to explain the distribution and habitat selection of the Takhi, and most importantly, their population dynamics.”

Mum 'Mahan' with her new foal will have a rest from the other resident Przewalski horses until the foal has adjusted to his life at Werribee Open Park Zoo. Photo: Mae Lee Sun

Davin Kroeger, senior keeper, at Werribee, who cares for the six Przewalski’s including the new foal, says they are unlike domestic and feral horses in behavior, physiology and care.  Having worked with this species for 20 years, he is pleased that Australia has participated in ensuring their survival, adding that they have very strong family bonds and relationships and that any changes in that structure, especially in captivity, will affect breeding.

 

“You have to be more strategic when you do anything with the Przewalski horses. It’s not like it is with say antelope where you can pretty much introduce them to new groups and they will sort it out.  The process is entirely different because of the way they bond with a group.  They’re very smart and we have to be selective about how we handle them, who gets placed with who.  Right now we have removed the other two stallions and mare we have from the foal and Mahan and the other mare, to give them a rest until the foal is big enough. “

 

Right down to regular maintenance like dental checkups and hoof trimming, the horses are handled very little and only when necessary, which amounts to around twice per year.  They aren’t treated the way your old faithful riding mount would be unless there was something unusually wrong like an inflamed leg in which case they might give an antibiotic or anti-flammatory.  After all, they are wild animals and the less interaction they have, the more likely they are to retain their natural survival instincts.

Two free-living 'Takhi' foals in Hustai National Park, Mongolia. Photo: courtesy of Todd Jenkinson/Taronga Western Plains Zoo

Once the Przewalski foal at Werribee is old enough, he will be transferred to another zoo.  For now, he adds to the number of Przewalski horses successfully bred in captivity.   Perhaps someday, the little horse, currently with no name, might make a big name for himself by contributing his bloodline to those living free and wild across the Mongolian landscape.

 

In September 2012 researchers, scientists and conservationists will come together once again for the International Wild Equid Conference to be held in Vienna, Austria, to not only report on the current status of the Przewalski population but to celebrate their success in saving this ancient and interesting equine.

 

For more information on the status of the Przewalski Horse go to:

IUCN Red List of Threatened Species:   http://www.iucnredlist.org/apps/redlist/details/7961/0

 

Hustai National Park (Mongolia): http://hustai.mn/?alang=2

Werribee Open Range Zoo (Victoria, Australia) : http://www.zoo.org.au/WerribeeOpenRangeZoo/

Taronga Western Plains Zoo (New South Wales, Australia) : http://taronga.org.au/taronga-western-plains-zoo  

Altina Wildlife Park (New South Wales, Australia) : http://www.altinawildlife.com/  

Halls Gap Zoo (Victoria, Australia) : http://www.hallsgapzoo.com.au/  

Monarto Zoo (South Australia) : http://www.zoossa.com.au/monarto-zoo

Categories: American Mustang, Australian Brumby, Conservation, Horse advocacy/activism, Wild Animal News, Wild Horse Management, Wild Horse News, Wild Horse Photography/Art, Wild Horse Policy, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , | Leave a comment

The Emotional Lives of Horses: Trooper in Love

First Loves Elsie and Trooper

 

Love. It’s a beautiful thing. No animal human or not, escapes it’s grasp once it takes hold. It is the essence, the very ground of a life worth living and research abounds that points to the beneficial effects on our long-term emotional, physical and psychological well-being.  We couldn’t possibly survive without it.

Temple Grandin, Jeffrey Moussaieff Masson, Linda Tellington, Cheryl Dudley and Jane Goodall have documented expressions of LOVE and altruism in animals toward one another and human beings.  Poets as culturally diverse as Rumi and Banjo Patterson celebrated their wild and magnificent natures, as metaphors and give us stellar examples of what humans could aspire to be.

Love it seems, has befallen on my little brumby.  I would not have believed it had I not seen, heard and experienced it myself until  2-year old Trooper met 3-year old Elsie, a buckskin filly, over the fence of my neighbors property 1k down our road.   More photos and their blossoming love story in Trooper’s Diary…

Categories: Australian Brumby, Conscious horsemanship, Horse advocacy/activism, Other Work by Mae Lee Sun, Wild Animal News, Wild Horse News, Wild Horse Photography/Art, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , | 1 Comment

Wild Horse Journal Editor, Mae Lee Sun, contributes Op-Ed on horse slaughter and wild horse fertility control to Award Winning Magazine, High Country News

The hoof stops here

HIGH COUNTRY NEWS Op-Ed – May 02, 2012by Mae Lee Sun

 Horse slaughter is back on the table, so to speak. What amounted to a congressional ban against the practice ended when the 2011 Agriculture Appropriations bill reinstated federal funding for inspecting horses before they’re sent to a slaughterhouse.

But it’s hard to know what will happen next. The Bureau of Land Management’s advisory board overseeing free-ranging horses and burros has been stacked with pro-slaughter ranching advocates, who are only thinly disguised as neutral citizens. One recently appointed member advocates for commercial slaughter as a management strategy for wild horses.

The board is pro-slaughter because that is all the BLM has ever been, ever since the days when it helped round up wild horses for Rin Tin Tin’s dog bowl in the 1920s. The federal agency has long backed the interests of the ranching, recreation, development and dog-food industries, despite running a few adoption programs in an attempt to pacify people like me and other annoying horsey lovers.

For those who would argue that the BLM is at least trying to help wild horses — even by sending them to slaughter for their own good — I ask: Since when have Americans set the bar so low? How can we possibly find it acceptable to house over 34,000 horses, more than half of the wild horse population in America, in BLM holding pens awaiting an uncertain fate that is likely to end in slaughter? And why did it take a lawsuit before Laura Leigh, reporter for Horseback Magazine, could gain access to the BLM’s wild horse roundups? When the U.S. 9th Circuit Court of Appeals ruled in her favor Feb. 12, 2012, it said that “an open government has been the hallmark of our democracy since our nation’s founding.”

The more disappointing aspect of the debate about slaughtering horses is that it evades the real issues. Why don’t we admit that slaughter has never been an effective means to control or manage populations of unwanted, used-up and abandoned horses, whether they’re wild or domestic?

Trooper, trapped in the wild as a foal, waiting for transport to the slaughterhouse Photo: courtesy of Hunter Valley Brumby Association

There is just no way to make slaughtering equines humane. A bolt-gun is generally shot into an animal’s brain to render it unconscious, but this method fails to work with horses. The animals resist the restraint and then panic, filled with fear. Given the combination of the large, terrified animals and the typically unskilled and low-paid workers who are hired to process them on the assembly line, the situation is a set-up for extreme animal cruelty. This is well documented in reports by the U.S. Department of Agriculture.

We should be ashamed of ourselves after all these years for being so ill informed or ignorant; to be as willing as we are to deliberately close our eyes to the facts. What happened to the pride we once had, back when we saw wild horses as living symbols of our national heritage?

Continuing the same old capture-and-removal routine for wild horses has never worked, while slaughter just gives breeders license to abandon horses at will, permits kill-buyers to thrive, allows racehorse owners to dispose of horses that proved disappointing at the track, and enables horse owners who fail to train their animals properly to shirk their responsibility. What’s more, it perpetuates a sad history: Thousands of U.S. warhorses went straight into the can after meritorious service, starting with World War I. And even with what amounted to a ban on slaughtering horses in this country, the Government Accounting Office reported that approximately 138,000 U.S. horses went to slaughter in 2010 alone, shipped to Canada and Mexico, where the equine slaughter industry continues unabated.

What makes this shameful is that here in the United States, we have the world’s first and only dedicated wildlife fertility-control facility, the Science and Conservation Center, in Billings, Mont. Led by Jay Kirkpatrick, the world’s foremost researcher on fertility control in wild horses, it has used PZP — Porcine Zona Pellucida — a reversible, non-hormonal contraceptive with a 24-year history of success, all over the country on urban deer and 85 species of zoo animals, including wild bison, and even on 14 different populations of African elephants in the Republic of South Africa.  Why we haven’t been routinely using PZP here in this country is a mystery.

Contraception works, and it is especially critical for us to implement this approach now that it has finally been approved for use in wild horses by the Environmental Protection Agency. For years, Australia and other countries have cited PZP’s lack of “official” U.S. endorsement, as a reason for selecting a “by any means necessary” approach to the disposal of wild horses.

Unfortunately, those “any means necessary” include aerial shooting, chasing and rounding up animals from horseback, capture and removal, and, of course, slaughtering them for domestic pet food and overseas meat consumption. We have the technology to control overpopulation of wild horses, and it is long past time for us to use it. We should know by now that slaughter is the wrong way to go.

Mae Lee Sun is a contributor to Writers on the Range, a service of High Country News (hcn.org). She is the editor of the Wild Horse Journal.

 

Categories: American Mustang, Australian Brumby, Conservation, Horse advocacy/activism, Wild Animal News, Wild Horse Management, Wild Horse News, Wild Horse Policy, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , , , , , , , | Leave a comment

Bold, Beautiful and Brave: Equine Fine Artist Marcia Baldwin Paints the Spirit of the Wild Horse

Indian War pony 48" x 36" oil, Marcia Baldwin

 

When it comes to painting horses, many fine artists strive to depict the magnificence of the equine spirit in realistic renderings regardless of medium.  But there is one artist, Marcia Baldwin, who for the last 37 years, has unabashedly used the aura emanating from her imagination and the horses themselves to direct her work through the use of bold colors and energetic brushstrokes. 

Wild Horse Journal asked Marcia a few questions about what inspires her unique style- a style which collectors from all over the world have sought through commissioned pieces they hope will capture the essence of their own horse or the wild ones whom they’d always dreamed about.

WHJ:  Clearly you have a spiritual inclination. I don’t think you could do what you do and how you do it without one.  It’s as if your work comes from a higher place. Would you agree with that?

MB:  Each painting is a work of love. I know from within my heart that I could not paint without His guidance. I do ask for this guidance before I begin each painting and sign each painting with a Christian symbol to acknowledge that the finished painting came not only from my hand, but my heart with a blessing from God, that the new painting will reveal a beautiful and touching memory or a new awareness in the viewer and collector.

The Wild One 36" x 24" oil, Marcia Baldwin

WHJ: Is most of your work commissioned and is it of the client’s own horses?  Do they give you ideas on what they (the client) are looking for or do they say ” I want a painting of a horse in these particular colors….” ?

MB: In the last five years, most of my paintings are commissioned paintings. Most are based on my past works that were sold quickly and the customer loved it, missed out buying it, and wants something similar.  I do have requests for commissions based on certain breeds and a few based on photos from customers of their own horses.  But my work is not “portrait” centered. It is a capture on canvas of the “essence”.. the feeling that this beautiful creature brings to our lives.

Captured Wild Stallion 24" x 36" oil, Marcia Baldwin

WHJ:  What countries are your clients from and who would you say is your typical client?  Are they private individual collectors or are they businesses, etc?

MB:  Most of my customers are individual collectors who have expressed their love of horses or they were drawn to the bold and unique colors used in my expressive brush work. Although, most of my customers are in the United States, I do have collectors in Australia, Canada, Germany, England and Ireland.

Wild West Buckskin 20" x 20" oil, Marcia Baldwin

WHJ: It’s interesting to me that the horses you paint are not wearing any bits and only in a few paintings have I seen them wearing a rope halter.  Is that a conscious decision or are you wanting to show them unfettered as is their natural state?

MB:  It is a conscious thought, so I portray the equine with little or no constraints. It is the freedom and the essence of this beautiful animal, I want to convey. The horse is easily trained and domesticated, it is his very nature to please. Many horses are abused when in the hands of the wrong people, and they only want to please. It is my devotion in showing the horse spirit and pride, that I try to capture that freedom and great love.

WHJ:  Do you own any horses yourself?

MB:  I have owned horses all my life and started riding at the age of 3. I have always had a fascination with the very nature of the horse and studied intensely about anything I could find related to horses of any breed. As I grew into my profession of artist, oil painter, I was naturally drawn to expressing my love of them through art.

War Ponies Two 18" x 18" oil, Marcia Baldwin

WHJ:  What does a typical day look like for Marcia Baldwin?

MB:  My typical day starts with a cup of coffee and a check on any correspondence about my paintings. I strive to be always quick to reply and available to answer any questions and inquiries. I then take my little dog, Opie, for a walk and watch for the many birds along the lakes edge. Frequently enjoying great Blue Herons flying and recently saw a Bald Eagle pair soaring the skies above. The natural beauty in our area, wildlife, flora, trees, lakes and more, always puts me in the right frame of mind to “count my blessings” and begin the day.

On my farm, I would enjoy the early morning smells of the horse barn, the hay, the feed, the very sweet smell against the soft coat of each horse.  The days start off right.  I then settle in and begin working an idea for a new painting, or I set up to continue working on a painting in progress. It is important that I paint every day, seven days a week. It is a discipline necessary for full time fine artists.  And it is always a wonderful journey to finish a painting, explore new mediums, expand a small idea in my head, and more. Even varnishing a finished painting that is fully dry is an exciting moment and a true pleasure, because I want the best product for my customer. I hope they can feel the love that I pour into each painting.

I usually end my day late in the night, getting brushes clean and palette fresh for the start of the next morning.

Spirits Three Equine 36" x 24 " oil, Marcia Baldwin

WHJ:  What is your favorite painting of your horses and why?

MB:  I have several series of paintings that have evoked emotions and awareness in my viewers and collectors. It is this response to my paintings that validate my work and acknowledge to me that the care, the love, the message was received and enjoyed. To me, the paintings that reveal a new awareness and feeling are my favorites.  The series I most loved are of equine paintings depicting the Indian War Horse, the Southwest Spirit Series and my series of equine paintings titled Bold, Beautiful, and Brave.

Great Plains Warrior 18" x 36" oil, Marcia Baldwin

WHJ: Is painting your sole way of making a living these days?  What is that like and what helped you make the leap?

MB:  Yes, for the past 11 years, my only income is from my art and I am blessed with each person who is collecting my work. I am quick to let each collector know how important they are to me and I appreciate each contact from them, for their time they spend to share their thoughts on the new painting they just received from me or from an admirer and someone who takes a moment to comment about the emotion or memory a painting has brought to them.

The leap?  At the age of 48, it was time to put all my university studies, life experiences, and love of art and passion for horses to the test. I stopped working for others outside the area of art, just to cover living expenses, and opened my studio gallery as a full time professional artist.  All my life’s experiences, all the other jobs I had held since getting my degrees in fine art, paid off and I have been amazed at the necessary skills acquired that came in very handy in running a full time art business.  I am thankful for each step over the past 42 years since graduating college.

Like the Wind 28" x 22" oil, by Marcia Baldwin

WHJ:  Is any of your work donated or connected to any philanthropic causes involving horses, animals, Native Americans, etc?

MB:  Yes, many of my works have been used to promote and support rescue organizations, breed awareness, or other goals from all over our world. My horse paintings have been bought for simple logo creations, to posters designs, to book covers, magazine covers and music album cover art. I am always honored to be contacted in these ventures and strive to help with simple discounts for the usage fees associated with my copyrighted works of art. Many requests are for custom commissioned works of art for their special needs to reach their intended audience.

Sun and Shadow 24" x 30" oil by Marcia Baldwin

WHJ:  Would you be interested in painting Australian Brumbies?

MB:  I would love to capture the Australian Brumby on canvas. Their very essence of freedom and strong spirit would be a delightful painting experience.

The images above are only a small sample of the spectacular and colorful equine images created by Marcia.  For more information and to see her entire body of work or to contact Marcia Baldwin go to http://www.mbaldwinfineart.com


Categories: American Mustang, Australian Brumby, Conscious horsemanship, Conscious leadership, Horse advocacy/activism, Wild Animal News, Wild Horse News, Wild Horse Photography/Art, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , | Leave a comment

Enlightened Horsemanship: a list of resources to help you along the WAY

By Mae Lee Sun

Having just come out of a Zen retreat on a horse farm in Santa Fe, New Mexico- one of the Mecca’s of the Arts as well as Buddhism in America, it occurred to me how important it is to maintain my education on horses and horsemanship.  I suppose it came up because prior to leaving Australia, I had started to do a bit of research on the Buddha’s horse Kanthaka as well as looking into the horse His Holiness the XIV Dalai Lama had ridden on his arduous escape across the Himalayas from Tibet in 1959.

His Holiness the IXV Dalai Lama riding a white horse during his escape across the Himalaya's in 1959 Photo: unknown source

Kanthaka was one of the few possessions the Buddha, Siddhartha Gautama, took with him when he left the comfort of the palace in which he lived.  If only every horse owner felt that way given that statistics seem to indicate that most horses are sold or slaughtered within first 5 years of ownership.

Horses live a long time and the world can only change when I (we) do.   That goes for everything, including my attitude- whether doing the dishes or scooping horse poo.  Will my friends, family, community and horse feel the difference?  Well, as symbiotic mirrors and conduits of energy, the proof is in the pudding.  The way the people and horse (s) in your life respond to you is a culmination of the thoughts, actions and speech you engage in moment to moment.  Often the results aren’t immediate. It takes practice to create the causes and conditions necessary for manifestation.  And, there isn’t any ‘end’ per se.  In that sense, enlightened, awakened or natural horsemanship if you will,  is nothing special yet it requires hard work, patience and a life-long commitment.

Happy reading!

(The following books have also been added to the existing titles on the Resources page)

The Wisdom of Donkeys: Finding Tranquility in a Chaotic World, by Andy Merrifield, 2010 (Walker & Company)

Riding Free: Bitless, Bridleless or Bareback, by Andrea and Marcus Eschbach, 2011 (Trafalgar Square Books)

Zen and Horseback Riding, 3rd edition: Applying the Principles of Posture, Breath and Awareness to Riding Horses, Tom Nagel, 2010 (Ko-gen Publications)

Song for the Horse Nation: Horses in Native American Cultures, National Museum of the American Indian, 2006 (Fulcrum Publishing)

They Sang for Horses: The Impact of the Horse on Navajo and Apache Folklore, Laverne Harrell Clark, 2001 (University Press of Colorado)

Walking the Way of the Horse: Exploring the Power of the Horse-Human Relationship, Leif Hallberg, 2008 (iUniverse)

Categories: American Mustang, Australian Brumby, Conscious horsemanship, Conscious leadership, Conservation, Horse advocacy/activism, Wild Animal News, Wild Horse News, Wild Horse Photography/Art, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , , , | Leave a comment

COMING SOON: The Cost of Sanctuary- wild horse organizations in the U.S., Australia and the Netherlands share what it takes.

Brumby Stallion and others are among those rescued after a government culling operation in Kosciuzko National Park. Photo: Mae Lee Sun

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Book Review: Zen Mind, Zen Horse by Allan J. Hamilton, MD

Trooper with a feather woven into his mane

 

Dr. Hamilton, a well known neurosurgeon from Tucson, Arizona, has the distinct honor of being gifted with both a brilliant mind and compassionate heart. He has used his knowledge of neuroscience, horses and zen to bring a very practical and sensible manual on horse training to the world- with both the horse and rider in mind as a symbiotic unit.

Most so called natural horsemanship trainers neglect to mention the spiritual nature of the horse in conjunction with the rider and so fear to tread into the space of ‘energy’ or ‘chi’ – I imagine partly because they fear they won’t be taken seriously. However, Dr. Hamilton is succinct and pragmatic in his articulation of training methods while also establishing the fact that a person’s energy field, i.e. thoughts, intentions, posture, philosophy, etc. will always have an impact on the horse.

While WHJ differs from Dr Hamilton on the use of bits and round pen training, two of the major aspects that we are aligned on and seems neglected in training is the importance of time and patience. Being with a horse requires one be acutely aware of their human tendencies to want things right away so the horse can ‘do’ something for them- jump, walk, turn, stop, perform, whatever the case may be as to why you wanted the horse in the first place.  Rarely is a horse spoken of as a companion first.

If you’re willing to take full responsibility for yourself and your horse, in what kind of horse you helped to create or person you turn out to ‘Be’, then this book is for you. It is reasonable, logical, accessible, based on human kinds’ highest ability to interact with nonhuman life and will help create the opening and ground necessary for you to develop yourself into the kind of horseman/woman that you can be proud of and that your horse would willingly follow- based on the inside out rather than from impersonal conditioning that has trained the horse to do something like a robot, leaving a void, obedient animal in your charge.

There are many fine suggestions of activities to share with your horse that will promote bonding. One of our favorites is the moonlight walk and weaving feathers, etc into your horses mane.

Thank you Dr. Hamilton for bringing many of the pieces together in one magnificent book.

 

Zen Mind, Zen Horse: The Science and Spirituality of Working with Horses, by Allan J. Hamilton, MD, 2011, Storey Press, may be available at your local library.  It may also be available through your local bookstore or on Amazon.com

Categories: Australian Brumby, Book Reviews, Conscious horsemanship, Conscious leadership, Horse advocacy/activism, Wild Animal News, Wild Horse News, Wild Horse Photography/Art, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , , , | Leave a comment

Wishing you a happy Valentines Day

Trooper shortly after his capture as a foal. Photo: Hunter Valley Brumby Association

Categories: Australian Brumby, Conscious horsemanship, Conservation, Horse advocacy/activism, Wild Animal News, Wild Horse Management, Wild Horse News, Wild Horse Photography/Art, Wild Horse Policy, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , | Leave a comment

His Kingdom for a Horse: Jay Kirkpatrick, expert on fertility control, speaks to the ongoing issues regarding wild horse management in the U.S. and abroad

By Mae Lee Sun

Mustangs at Return to Freedom Wild Horse Sanctuary, USA Photo: Frank Staub

 

“Wild horses are more or less able to run freely in 10 Western States.”

This statement was published in the New York Times on October 10th, 2011 in a blog entry titled ‘Wild Horses, Hard Choices’ by a guy who had spent a little time interning with the U.S. Forest Service during his school break.

The intern/blogger went on to write how he dreamed of one stallion in particular. How he felt its independence. How the horses are not fenced in. How hard the BLM (Bureau of Land Management) was working to manage their numbers ever since the horses had been granted protection through the landmark 1971 Free-roaming Wild Horse and Burros Act. How BLM administrators like Ben Noyes, in charge of HMAs (Herd Management Areas) were keen on protecting the ecosystems from being damaged by the horses presence. And, that “The bureau vigorously pursues a policy of rounding up wild horses to keep their numbers at a level that prevents them from over-grazing and hogging water.”

The gist of it is that the blogger presented shockingly inaccurate information.  So much so that nearly every reader comment following the post urged the blogger to do his diligence as they discredited him via hurling statistics and research data his way.  Some readers went so far as demanding he rewrite the story. Ironically, the blog appeared in the ‘Science’ section.

Unfortunately, the blogger is not alone.  Perpetuating the less than favorable and rather unscientific data about wild horses is “par for the course” according to Jay Kirkpatrick, one of the foremost researchers in the world on fertility control and Director of The Science and Conservation Center in Billings, Montana – the worlds’ only dedicated facility for development of wildlife contraceptives and methods of application.

The scientific and environmental reality concerning wild horses is quite a different factual picture than what the intern put forth says Kirkpatrick.

“Cattle outnumber the horses 40:1. Horses do not wreck water sources. They water and leave, while cattle stay there and really do wreck water sources.”

He’s not surprised that the blogger is simply quoting the usual party line from the BLM.  They (the BLM wild horse program) have an annual budget of nearly 70 million dollars.

“It’s a mess,” says Kirkpatrick, and it gets progressively complicated.   If it’s not environmental reasons, the next line of defense in the wild horse wars is that they eat grass meant for cattle and sheep.

 

Dr Jay Kirkpatrick, Director of The Science and Conservation Center in Billings, Montana, darting a wild mustang with PZP, an immunocontraception on Assateague Island National Seashore, Maryland. Photo: courtesy of The Science and Conservation Center

“Ironically, less than three percent of the U.S.’s entire beef cattle graze public land and sheep ranching is subsidized to the tune of $123 million. We could remove every sheep and cow from public land tomorrow and the nation would not notice a thing.  So livestock vs. horses is probably an irrelevant point of contention for the larger debate if you ignore the money the taxpayer is losing. But it surfaces all the time anyway.  But more important, regardless of your orthodoxies, removal of cattle and sheep from public lands simply isn’t going to happen.  Why keep talking about it?”

To be fair to both sides, Kirkpatrick feels even if there was consensus on the myriad issues surrounding wild horses, i.e., whether they’re considered a native species in need of conservation protection or feral pest; natural vs. unnatural management schemes; allowed or not allowed on public lands; re-home or slaughter, etc., it would not have much of an impact on the much larger problem of how the current populations are managed regardless of whether we’re talking Mustangs living in HMAs in America or Brumbies roaming the outback and national parks throughout Australia.

“Even after all the cows and sheep are gone, horses would one day overpopulate the land anyway”, he says.

Management to date across many countries has failed due to methodologies that continue to amount to little more than capture and removal when populations are deemed to be too high.  Not to mention the welfare issues that abound in the process of aerial culling, round-ups and transport.  The end result leaves administrators in charge of emotionally and physically traumatized horses who are then taken to slaughter, holding facilities or in the case of the lucky few, re-homed by sanctuaries.

While many Australian wild horse rescue groups have successfully trained and re-homed hundreds of Brumbies under capture and removal schemes, Kirkpatrick states that although that is a positive undertaking, we didn’t make inroads into the cat and dog problem by creating more no-kill shelters.   The issue was successfully addressed by attacking the real problem- reproduction.

However, capture and removal (whether to rehome or slaughter) and/or aerial culling continue to reign as the primary wild horse management strategies in Australia regardless of widespread knowledge of fertility control technology that has and is being used successfully in the U.S. and other countries.

The fertility control issue itself seems to be bogged down in the disparity between some Australian Brumby rescue groups advocating for the use of the drug PZP (Porcine Zona Pellucida), which is a reversible, non-hormonal, immunocontraception, while government and privately funded organizations like the Invasive Animals Cooperative Research Center (IACRC) advocates for use of Gonacon.  Neither is being used currently to actively manage wild horses in Australia and Kirkpatrick isn’t convinced that the two camps, despite similar intentions, are up to date on the science, research and facts either.

The IACRC in their own newsletter ‘Feral Thoughts’ stated that they have yet to find suitable fertility control- a statement Kirkpatrick says ignores the successes with PZP all over the U.S. with urban deer, wild horses, 85 species of zoo animals world-wide, including Australia, wild bison and even 14 different populations of African Elephants in the Republic of South Africa.

 “PZP has a 24 year history of success with a large number of free-roaming wild species. Whether or not Gonacon is a better option depends on what you want to leave behind.  If you want to leave behind a population of horses in which their entire social organization and array of behaviors has been wiped out, then Gonacon is OK. If you want to leave behind a population of horses that maintain their evolutionary driven social and behavioral organization, then PZP and NOT Gonacon is the choice.

Gonacon is variably effective in a number of species, but even a small understanding of reproductive biology tells you there is a large disruption of a number of physiological events in the mammalian body when you block GNRH. When you apply Gonacon, you cut off gonadotropins, and you prevent reproductive steroid secretions from the ovary and you dramatically alter reproductive and social behaviors.  It is a good treatment for urban deer, where no one cares about disrupting behaviors, but in a species with such a complex array of social behaviors as the horse, it is contraindicated.

PZP on the other hand, is the worlds’ only non-barrier contraceptive that operates entirely outside the reproductive stream and affects nothing but fertilization.  So it depends on what you want your horse to behave like, whether you use one or the other.  Here in the U.S., the public will not tolerate alteration of fundamental behaviors and social organization in wild horses. Registration of PZP for use in horses is already in the Federal Register.”

The concerns about behavioral changes due to fertility control are particularly troubling to Kirkpatrick.   He says they imply that these wild horse populations are natural to begin with- adding another layer to the ongoing wild horse debate.

“The populations have been so manipulated, so confined and disturbed by traditional management techniques to include gather and removal, where who gets removed is decided by human beings, that one might not even argue for allowing the horses to be ‘natural’.

One only needs to look at any of the many populations that exist to understand this. But why deal with the facts?  It’s a difficult issue to begin with and thousands of fecund horses are a lot of animals.   Reality seems to be taking a back seat while the debate goes on.  Everyone has to agree upon what they are trying to preserve to begin with.”

According to Kirkpatrick, the lead agencies charged with management responsibility tend to be at best ambivalent about that mission.  In fairness he says, as their agency name implies, they were thrust into this war with virtually no wildlife management experience, i.e., the Bureau of Land Management.   He aptly points out that agencies serve multiple masters, i.e., ranchers, miners, loggers, hunters, recreationists and a general public.

The same could be said of the Australian National Parks and Wildlife- ironically coming under the umbrella of the Office of Environment and Heritage- which is the agency that manages Brumbies under directives set forth for weeds and pests.  And since clear Federal legislation for protection of wild horses doesn’t currently exist in Australia, it is up to individual states to manage themselves.

The state of New South Wales for example will be setting the agenda for the next round of management of ‘feral pests’ for 2012-2015 by the end of February.   However, the IACRC (which is funded by both government and private entities) was recently granted a five-year renewal of funding, part of which will be allocated to study the use of Gonacon in 5, standard-bred domestic mares from 2012-2014.  (Several research projects being carried out by the IACRC will not be with actual wild horse populations).

When asked by Wild Horse Journal why PZP is not being used in Australia despite the success rate and established research in wild horses in the U.S. by the Science and Conservation Center, Simon Humphries, Commercialization Manager for the IACRC,  replied that it was not because of the drug itself or that Gonacon was more effective and rather that Gonacon had become the drug of choice by default due to the fact that it was registered for use in Australia and PZP was not.   And Gonacon could be used on both mares and stallions.  Gonacon or any drug apparently has to be tested on in-country populations despite the number of years and large body of research already undertaken on wild horses in other nations like the U.S.

“It would be a difficult process to manufacture PZP and get approval in Australia since it is registered in the U.S. as a pesticide by the EPA and as a drug by the FDA.  I believe veterinarians can use it individually (in the U.S. via extracting ovarian tissue and put it into a vaccine to administer to animals) but I don’t think it can be used on a large scale. If it were registered in the U.S. it would be easier here,” says Simon Humphreys.

According to the latest update from the Science and Conservation Center however, PZP is literally only weeks away from registration/approval with the EPA, specifically for use in horses.  Where Gonacon has been approved only for use in deer, PZP has been used in authorized trials for a variety of wildlife including horses for the past 24 years as previously stated.   The Science and Conservation Center has a well established working model whereby they train personnel, not just veterinarians, from other organizations worldwide to both make the vaccine and administer it (on their own wild life populations) so they can be self-sufficient and can be used on a larger scale.

Kirkpatrick has also been working with select wild horse sanctuaries in the U.S., including one of the most prominent and well respected-Return to Freedom American Wild Horse Sanctuary.  He and RTF are concerned with maintaining viable herd structures and genetic diversity with respect to conservation and preservation, stating again that PZP allows the mares to continue to cycle and are healthier as a result.

 

Mustang mare with foal living at the Return to Freedom Wild Horse Sanctuary, US. Photo: courtesy of Return to Freedom

 

In addition to trialing Gonacon, the IACRC is also looking at the application of phage pan peptides, which will bind to cells in mares and make them nonviable.  Since mares have a finite number of them (follicles), the process will render them sterile.

This approach may be very successful, but this means sterilization, not contraception says Kirkpatrick, and raises interesting philosophical issues and differences between the respective view of wild horses in the U.S. and Australia.

“In the U.S., the wild horse is slowly but surely being recognized as a reintroduced native wildlife species, on the basis of sound science, although those with political and cultural objections to the horse simply ignore the science.  Nevertheless, if a contraceptive changes the fundamental evolutionary-driven social organization and social behaviors of the species, it is not acceptable.

 In Australia, my impression is that horses are simply non-native pests.  Thus, it seems to matter not at all what you leave behind there and that is not the case here.  Any GNRH blocker will change all that organization and behavior.  That is a major difference and one that drives the choice of contraceptives.”

The questions then become, if PZP were available in Australia, would it be used?  Are Australian wild horse researchers and the Australian Government uninformed, misinformed or simply ignoring important facts?

And after more than 35 years of gather and removals which cost the U.S. taxpayer just short of 30 million dollars a year to care for and a lack of any hard data to indicate the actual cost of wild horse management or lack thereof to the Australian taxpayer,  it is clear that wild horses are not being effectively and humanely managed by these ‘agencies’ regardless of country.  (None of the Australian governmental agencies and research organizations contacted by WHJ were able to provide up to date or accurate information as to what particular agency, if any, had obtained or is responsible for collecting data on annual financial costs to manage wild horses throughout Australia.  The IACRC however, does provide on their website a published figure of 720 million dollars annually for the social, economic and environmental damage attributed to ‘invasive animals’ in general. )

David Berman of  Australian Wild Horse Management Services in Queensland asserts that no one really knows how many Brumbies there actually are in Australia, with estimates ranging from 300,000 to one million horses, even though an official 2011 fact sheet on feral horses sent to WHJ by the Department of Sustainability, Environment, Water, Populations and Communities in Canberra, New South Wales, states 400,000.   Berman also asserts that using multiple methods of management, from aerial shooting, roundups, hauling horses to slaughter, and fertility control to sanctuaries, is necessary.

“Australia is different than the U.S. because the location of the wild horses can be in remote areas and we don’t know the numbers.  We have to use all our options and it is up to each state or territory to manage the numbers.  We can’t just ban shooting like in the U.S. when numbers get out of control.”

While there is a different set of bureaucratic processes and an array of departments to manage wild horses in Australia vs the U.S., it seems the complexity of the problem is largely similar.  Berman advocates essentially for a ‘by any means’ approach to the Australian wild horse situation and oddly enough will be presenting on the detrimental impact of wild horses on cattle grazing in Australia at the 2012 Society for Range Management 65th annual meeting in Spokane, Washington, at the end of January.   The main sponsor for the conference is Dow AgroScience.  Auspiciously, Berman concurrently holds a position monitoring feral animals at the Queensland Department of Primary Industries and Fisheries, a government agency of which he made clear he is not representing at the conference.   Kirkpatrick on the other hand continues to question the logic and actions of the political and economic structures charged with the task of management.

“In the western states, where wild horses dwell, there are state BLM offices, with a politically appointed state director at the helm despite the existence of a national office overseeing wild horse management.  Each state more or less goes its own way and each state director seems to have more power than the Chief Justice of the U.S. Supreme Court. A good question would be why we even have a national office?  It is not that the ideas that flow from the national office are bad; it is that they are seldom heeded.

With a backlog of 35,000 warehoused horses in the most unnatural of conditions at BLM holding facilities -horses that need veterinary care and feeding, there is no room to take in more.  And as horses out on the range continue to reproduce and do so at rates faster than before the removals due to the phenomenon of ‘compensatory reproduction’, there is a requirement for more sanctuaries.

Those horses currently at sanctuaries are faced with uncertain futures because the sanctuaries are now finding themselves in critical financial straits,” says Kirkpatrick, adding that sanctuaries tend to over-extend themselves and place far more horses on limited land than they can afford.  This is done with “a good heart and poor economic sense, ” which happened long before the Global Economic Crisis.  Some sanctuaries have to raise $350,000 a year just for feed.

Whether discussing Mustangs in America, Brumbies in Australia or wild horse populations in other nations, as the numbers go up, slaughter becomes an ever-pressing reality, calling further attention to welfare issues.

 

'Trooper', an Australian brumby captured as a foal during a government culling operation in Kosciuszko National Park in New South Wales. He was rescued by the Hunter Valley Brumby Association shortly before his scheduled slaughter at an abattoir near Sydney. Photo: Mae Lee Sun

 

Although horse slaughter is banned in the U.S., the industry continues to thrive in Australia, Mexico, Canada, and across the European Union, Asia, South America and Africa despite overwhelming evidence that horse slaughter – from capture to killing, cannot be made humane.  Not only are randomly mixed horses dangerous to one another in transport, horses differ significantly from cattle in their skull structure and emotional/ psychological responses to stress rendering the captive bolt mechanism cruel in its application, not to mention the hundreds of pages of documentation from the U.S. governments’ own agencies of abuse and cruelty that has taken place in the processing of horses for slaughter.

Livestock slaughter is an industry that benefits from capture and removal policies as do the pet food and horse meat export industries -notwithstanding the breeding, racing, inexperienced handling and training of and apathy towards domestic horses that also support the slaughter and food industry.

Even as wild horse advocates talk of preserving rare breeds and work to achieve heritage status that resemble the Spanish horse of the 1500s, Kirkpatrick says;

“This is the stuff of breeding farms not wildlife populations. If a characteristic is important to the survival of a horse, the characteristic will survive with no help from us.”

Kirkpatrick aptly notes that in recent years fertility control has become the poster child for many wild horse advocacy groups.  The concept is simple: stop reproduction in some humane manner and over time the number of horses will decline to some acceptable level.  Fertility control has worked well for several small populations under the management authority of the National Park Service in the U.S. and other agencies, leading some opponents of the wild horse to begin embracing the approach.  A U.S. Geological Survey study showed it might save taxpayers $7.7million per year.

“Gather and removal is not logistically or financially sustainable.   Stacked against gather removals, fertility control which allows almost every mare to breed at some point in her life and has a healthier foal survival rate among treated populations in contrast to mares who are in poorer condition because of chronic pregnancies is sounder to making genetic contributions to the herd vs. those horses who are taken off the range and never bred and will never do so.”

He raises pertinent questions- might it be better to have fewer horses in healthier condition than many horses living on the edge?  What if we had one or two “National Wild Horse Ranges” in each of the ten states with wild horses, where there was no conflict with anything else?

 

'Mystic', a stallion removed from Hart Mountain, Oregon, by the Oregon Department of Fish and Wildlife, now living at Return to Freedom Wild Horse Sanctuary Photo: courtesy of Return to Freedom

“People could still go to these places and see wild horses.  This is precisely the situation in the Pryor Mountains of Montana.

It is a congressionally established national wild horse range where domestic livestock are not permitted. It is difficult to get to but several thousand people still manage to get to it every year.  Twenty national wild horse ranges totaling 5000 animals would translate into an average of 250 horses per range- well beyond what is genetically viable.

 In the final analysis, the entire wild horses issue has very little to do with either the science of fertility control or wild horses themselves, at least in the U.S.  It is just a small part of a larger issue, and that is who gets to use public lands, how they will get used and who benefits the most from their use. Game animals trump wild horses because of the economic impact of hunting; logging and mining trump wild horses because of the economic impact of these activities; livestock grazing trumps wild horses, not so much because of the economic impact, but because of the political power of the ranching industry.

Wild horses have no economic value and that is why there is an issue.”

At the time of this writing, the Australian Federal Environment Minister, Tony Burke, is deciding whether to resume State run trials of alpine grazing of cattle in Victoria.  Burke previously ordered the cattle be removed from the region when the Victorian government could not produce any evidence that the trial was supporting claims that their presence helped abate fuel (bush fires).  Alternately, wild horse adversaries and conservationists have lobbied to remove Brumbies from the high country, stating environmental reasons.

 

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Emails can be sent to mls@wildhorsejournal.com

Categories: American Mustang, Australian Brumby, Conscious horsemanship, Conservation, Horse advocacy/activism, Wild Horse Management, Wild Horse News, Wild Horse Photography/Art, Wild Horse Policy, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Book Review- Wild Horse Annie and the Last of the Mustangs: The Life of Velma Johnston

For decades, the BLM (Bureau of Land Management) in the U.S. has waged war against the Mustangs, claiming environmental reasons i.e. competition for food and water, despite evidence of the contrary.  The propaganda led to sanctioned abuses and outright slaughter of hundreds of thousands of wild horses which fed the pet food and rendering industries.

In the 1950s, along comes Velma Johnston, a young woman stricken with polio, inspired by her father and her love of horses.  Named Wild Horse Annie for her determination to see justice and protection for Mustangs, Velma follows a truck seeping blood between the slats onto the road and discovered when the truck had stopped, and she peered in:

“… a horrifying tableau of mutilated horses, some barely alive. Her eyes caught sight of a colt, or what was left of him, lying trampled, his bones crushed and coat blood-soaked. A number of horses had bloody stumps instead of legs. Others had sections of their hooves torn off and hides shredded by buckshot. A stallion stood with his head bowed, blood seeping from empty eye sockets. He had been blinded to subdue him. It was only the tight quarters that kept many of the horses upright. “ 

When asked where the horses had come from, the driver told Velma they had been run by plane out of the hills.    It was this event that inspired Velma on to help establish the landmark Wild and Free roaming Horse and Burro Act of 1971.

Authors David Cruise and Alison Griffiths do a superb job delineating the history of the Mustang and the political and economic interests behind the BLM and ranching that usurp scientific facts.   Cruise and Griffiths provide compelling accounts of Velmas interactions with ranchers who were Mustang supporters and then there were those determined to stop her but inadvertently helped Velma make a strong case for wild horse protection.

A must read for horse lovers, wild horse advocates and anyone who believes that even one person can make a difference.

Categories: American Mustang, Book Reviews, Conscious leadership, Conservation, Horse advocacy/activism, Wild Horse Management, Wild horse psychology/behavior, Wild Horse Research | Tags: , , , , , , , , , , | Leave a comment

Australian Horseman Carlos Tabernaberri Invited by Native Americans to Ride Trail of Tears on Mustangs

By Mae Lee Sun

Cultures from around the world, from the Mayans to the Greeks, predicted epic change taking place in 2012 that would alter life as we know it- not in an Armageddon sort of way and rather in ways that would stimulate a rising of human consciousness.  Certainly, Grandmother Margaret Behan sees it that way, especially as it relates to the welfare of both people and wild horses.

Grandmother Margaret Behan, an Arapaho/Cheyenne elder and member of the International Council of Thirteen Indigenous Grandmothers Photo: International Council of Thirteen Indigenous Grandmothers

An elder of the Arapaho/Cheyenne Nation in Northern Montana and a member of the global women’s alliance known as The International Council of Thirteen Indigenous Grandmothers, Grandmother Margaret was guided by her own vision and that of Noqah Elisi, Cherokee, a mental health professional with over 20 years experience working for Native corporations in Alaska and the Rosebud Indian Reservation in South Dakota, to invite noted Australian horseman, Carlos Tabernaberri to ride the combined trails of the Cheyenne exodus from Oklahoma and the Cherokee Trail of Tears.  What is epic is that they will be doing so on rescued and gentled Mustangs provided through the combined efforts of Lifesavers Wild Horse Rescue, renowned Native American horse trainer Rod Rondeaux, Crow, and Red Horse Nation Mustang Rescue, an Equine Assisted Therapy organization within Lifesavers which assists Native youth in developing self-esteem and Native identity through the Way of the Horse and guidance by tribal Elders.

“I believe the horse knowledge Carlos is bringing to America is for everybody. He is here to help us all remember and bring back the ancient way of the horse.  He knows about horses and doesn’t use force or a bit, which is very unusual nowadays.  As Plains people, horses were a big part of our lives.  We traveled with and see them very much as our spiritual brothers. Carlos understands that there is something special in their spirit and that they have important lessons to teach us about ourselves,” says Grandmother Margaret.

Newly rescued Australian 'Brumby' (wild horse) babies following Carlos Tabernaberri at liberty. Photo: Marty Schiel

And Grandmother should know.  She’s not only an accomplished, author, artist, playwright, poet and peacemaker; she grew up with horses from the time she was a young child. Even then she felt a responsibility to feed and care for life, fondly recalling her Paint pony that had a birthmark under his tongue.  She and her siblings rode the pony without shoes or bit and never a saddle.

“He was patient with us. He would wait while I played with my friends until it was time to go home.  He was my companion, innocent, like me as a child.”

Not so innocent however, is the dark era in American history and politics responsible for branding the Trail of Tears into the heart of Native America and its people.  It refers to a grueling, six-month, 1200-mile journey mandated by President Andrew Jackson in 1838, which forcibly removed the Cherokee from their homelands east of the Mississippi to the West. From the inception of the Indian Removal Act of 1830, thousands of Native Americans died from starvation, disease and exposure on the trek that passes through nine U.S. states, ending in present-day Oklahoma.  As an act of remembrance to the ancestors, many Native Americans will ‘Ride the Trail’.

The 2012 journey will take place in two parts.  The first part, an additional 1200 miles, will commemorate the enduring ordeal faced by the Northern Cheyenne in 1878, who, under the leadership of Chiefs Dull Knife and Little Wolf, fled the disgraceful conditions of the Indian Territory reservation in Oklahoma.

 

“The act was a peaceful attempt to return to their homeland in the Tongue River country of Montana. This nonviolent resistance to colonization at a time when the official policy was eradication of all Native American Society was an act of perseverance and great courage.

Even though the U.S. Government had previously promised the Cheyenne they could leave the reservation by choice, they reneged, as had unfortunately become policy, and declared the Cheyenne renegades and pursued the small band consisting mostly of women and children.  Caught and imprisoned at Fort Robinson, Nebraska they were told that they would be sent back south to Indian Territory. Deciding that they would rather die in their own land, they broke out of the heavily guarded prison and fled north. Making their way through blinding snowstorms and minus 30-degree temperatures, they were hunted by both the U.S. Army and civilians who killed all Cheyenne they came in contact with- including women and children.“        

(Adapted from the book, Holding Stone Hands: On the Trail of the Cheyenne Exodus by Alan Boye, Bison Books, 2001)

 

According to Elisi, the Cherokee and Cheyenne people share this relationship to the Trail of Tears.

“This ride from Red Clay, Tennessee to Lame Deer, Montana following in the footsteps of the Cherokee people, and the Cheyenne led by Little Wolf and Dull Knife, is a ceremony honoring the perseverance, strength, courage, and love that enable our people to survive so that we may be here today.”

When asked what he makes of the invitation to ride the Trail of Tears alongside this group of Native Americans, Tabernaberri says, “It is a huge honor.”  Having grown up around cultural conflict himself and witnessing how mistreated horses were in his native country of Argentina; he made a promise to himself to do things differently.

“Khalil Gibran said the day you are born, your work is placed in your heart.  I see both training horses with a compassionate approach and being invited to ride the Trail of Tears as part of my own spiritual journey.”

It was Tabernaberri’s gentle, compassionate approach that Elisi was drawn to, even prior to speaking to or meeting him.  Her first contact with him came during a vision quest she had after a sweat lodge ceremony ten years ago.

 

Noqah Elisi, Cherokee, says she knew about Carlos Tabernaberri prior to meeting him. Photo: Noqah Elisi

“I saw this man with a black hat and large eyes. He was both fierce and kind, I understood him to be both horse and man in one body.  He told me “you are to follow in the steps of  your grandmothers, and you will do this walk with horse; it will be a long  difficult journey but do not be afraid for you will receive much help, and my mother is going to come to you and teach you everything you need to know.”  That was a long time ago.  Then I discovered one of Carlos’s DVDs in a large box of books; watching Carlos working with Spin (a rescued Australian brumby) I saw the love and healing that was happening between man and horse, I saw what was necessary. Riding the Trail of Tears.  It came to me that this ride (for us and Carlos) is also about healing the women, and helping the children grow hopeful and strong so they can carry the human race forward in a positive way.  There are many wonderful men in this world who know how to be supportive, loving and protective so we can do that.  It’s what good men do,” says Elisi.

The way of right relationship is essential to the beliefs of Native Americans and something Elisi and Grandmother Margaret feel Tabernaberri embodies.  Elisi, who was practically born on the back of a horse (her mother rode while pregnant and was taken by her Father (Elisi’s Grandfather) from the horse into his truck where Elisi was born), says if we truly believe we are connected to all forms of life, then using pain and violence to control a horse is not in alignment with right relationship, even if it occurs amongst her own people, many of whom she says still use a bit, whips and spurs- devices Tabernaberri advocates against and trains and rides without.

Native American horse trainer Rod Rondeaux working with student to gentle mustang colt. Photo: Red Horse Nation

“The traditional values of my Grandmother taught us to walk in the world in balance and harmony; to always be aware of how you move through the world.  I ask myself how am I going behave when I leave this room?  Just because a person may sit on the back of a horse and horses are part of our culture doesn’t mean justify using pain and violence to control. People would bring my mother and Grandmother horses that were treated badly and they would take care of them, even sleeping in the barns with them and it was the only kindness that they knew. When I saw Carlos, I saw my Mother,” she says, adding that Grandmother Margaret has helped to take the meaning of this journey with the horses and Tabernaberri, to a whole other level.

Australian Horseman Carlos Tabernaberri with his rescued Brumby, 'Nankali' on his lap. Photo: Marty Schiel

Today, at age 63, Grandmother Margaret continues to ride and is not at all worried about doing so on Mustangs although Tabernaberri asserts it is his responsibility to make sure everyone is safe.  He hopes to be working with Rondeaux to gentle the Mustangs prior to the ride.  If Tabernaberri has any concerns, it is the bond he feels will be created with the Mustangs through such an undertaking, which is not out of character.  He has regularly helped rescue and gentle Brumbies, Australia’s wild horses, with the Save The Brumbies organization and has adopted one himself named ‘Nankali’, whom he has raised since she was captured at six-months of age during a government culling operation in the Northern Territory of Australia.

“I’ll be pretty attached to these horses (the Mustangs) by the end of the ride.  It will be hard to part with them.  If I could, I would bring one home (to Australia) – that would be a dream, to have a Mustang.  Although I wouldn’t expect it to happen either.”

According to Suzi Landolphi, co-founder of Red Horse Nation, Mustangs are the best horse for the journey and for the humans.

Red Horse Nation co-founder, Suzi Landolphi with Native American student gentling Mustang. Photo: Courtesy of Red Horse Nation

“Wild horses know how to survive and thrive and haven’t been weakened by us (humans), therefore they are healthier.  Humans take horses, pen them, scar them emotionally and wonder why they get sick and have behavioral issues. I won’t even get into racehorses.  Like kids, when you get back to the basics and stay connected to them, give them good food, they have a lot to teach us on how to stay strong.”

In addition to Grandmother Margaret, Elisi and Tabernaberri, Rondeaux and Landolphi, other riders and/or support persons will include Juan Villarreal, Lipan Apache, founder of Sacred Wind Earth Teachings, an outdoor awareness and wilderness education organization, Rick Berry, Scott-Irish/Cherokee, founder of Four Elements Earth Education, a nature-based education organization, and Kathleen McGary, an Equine Facilitated Learning instructor through Epona Quest.

Some of the sites they will be visiting include Red Clay, Tennessee, ceremonial cave sites, Fort Reno, Oklahoma; Turkey Springs, Punished Woman’s Fork; Sand Creek, Colorado, Fort Robinson, Nebraska; the giving hill, Noaha’-vose; Greasy Grass (Little Big Horn) and Lame Deer, Montana.  The Horses arrival, after Part I of the journey, at Lame Deer is scheduled for July 20, 2012, to join with Grandmother Margaret as she hosts the 11th gathering of the International Council of Thirteen Indigenous Grandmothers.

Elisi and the horses after Part II,  will join with Villarreal and Sacred Wind Earth Teachings in Alice, Texas, to collectively continue their healing work with families and youth through traditional values and the Way of the Horse.  They hope to also establish this as a U.S. center from which Tabernaberri can share his knowledge and offer affordable equine training.

 

        “If we want to see changes, first of all we need to be in peace inside ourselves, and then we need to be patient with the ones that have not yet arrived in that place of peace.”       

- Grandmother Margaret Behan

 

Special thanks to Grandmother Margaret for the interview and Noqah Elisi for her suberb effort in providing WHJ with historical facts and information.

For more information, click on the highlighted links embedded throughout the story or contact us at mls@wildhorsejournal.com

Categories: American Mustang, Australian Brumby, Conscious horsemanship, Conscious leadership, Horse advocacy/activism | Tags: , , , , , , , , , , , , , , | 1 Comment

A Little Piece of Heaven: an interview with award winning wild horse photographer Rachael Waller

Photo: Riders On The Storm by Rachael Waller

In late October 2011, WHJ interviewed American fine art/equine photographer, Rachael Waller on her work with wild horses, what feeds her inspiration and what she hopes to accomplish through her craft.  She has won numerous awards; her clients include Hollywood personalities; and her images of wild horses have fetched unnamed prices by private collectors.  When not behind the camera, she spends her time caring for an assortment of rescued domestic and wild horses at her and husband, Rod Rondeaux’s, ranch in West Texas and their ranch in California.  Rod is a member of the the Crow tribe, an award winning stunt man and specialist in training mustangs, remedial and rescued horses using Native American principles.

 

We caught up with her at the end of the day, after dropping her daughter Cheyenne off at school, feeding a lot of over 30 rescued horses, mostly mustangs, from 4 months old to 26 years-old, and sharing chores on the farm with one of her two volunteers.

 

WHJ: How did you first become involved with wild horses?

RW: I’ve always photographed rescued horses and horses in need which has always been my mission.  It hasn’t been a direct focus but I did photograph the Indian lifestyle too, showing different faces of who Indians are.  I was always photographing Rod too who always worked with mustangs because most people didn’t know how to deal with them after they got them from the BLM.  Rod has a way with horses and knows how to translate from horse to human and human to horse so they could understand each other.  He can take a wild mustang and be on it by day two.  He helps me in my art because he is so quick and takes such good care of the horses. People would bring them to him to train and I would take photographs.  I’m more the nurturer and give lots of scratches.  Ron trained his first horse at age seven and would want to try different things and we’d have alot of fun doing that although I photographed my first horse about 15 years ago. His name was Isabella’s Blue Moon Jazz. He was a renegade quarterhorse.  His mother came from Mexico to Texas across the Rio Grande. At that time they would round up and confiscate loose horses and auction them off in town.  She had a brand on her but she bred with a wild stallion.  The baby was born on a blue moon, thus the name.  He had a big wild heart. The rest of his name came from a Navajo friend of mine who has since passed away.

WHJ: Is Blue still alive?

RW:  No. He died suddenly in April 2011 at age 16.  I have a picture of him that I sold which I took in 2007 when the California wild fires were raging across our backyard.  It shows the fire in the sky reflecting in Blue’s eyes.

WHJ: Do you get hired to photograph other people’s horses?

 RW: Yes, I am hired out for creating one of a kind pieces of peoples horses or lives with their horses, I am very much a documentary photographer. I’ve never photographed any kind of show horse without a client asking me to do it for them. It’s important to me to meet the horse and know the horse first before I take a picture of it.   Anytime I shoot a rescue horse and it makes a cover, I give half to the rescue group. It’s my way of giving back. The first blue ribbon I won surprised me because it was a photo of a slaughter bound horse. People have told me, who aren’t even horse people, that they are touched by my work. They buy it because they feel a connection to it. The rawest images are always the rescue horses.

Photo: Nebraska 200 Survivor by Rachael Waller

WHJ: How many horses do you and Rod have now?

RW: We have about 40 here in Texas.  We had 16 horses and a burro.  Although this year, we were in the middle of the worst drought ever and on the way home one day, after hearing about the seized horses in Marfa, I took a left turn and drove to see the West Texas 25.  All of a sudden, I doubled my herd by taking them in and 3 of the 3 Strikes horses.

WHJ: Can you explain who the West Texas 25 and the 3 Strikes horses are?

RW: The 3 strikers are horses that the BLM (Bureau of Land Management) deems unadoptable because they’ve either been passed over or returned from adoption 3 times.  They (the BLM ) allowed a guy who owned the 3 Strikes Ranch in Nebraska, to take all the unwanted horses. There were over 200 of them, some were dead, others were starving or were infested with parasites before Lifesavers Wildhorse Rescue stepped in (and the Humane Society of the U.S.)  The West Texas 25 are horses that were considered estray’s (owned by no one) and apparently their papers didn’t match, they where seized by the Sheriff and Amber from RUSH.org  from the kill ben on the border of Mexico.  I was able to convince the sheriff to hand custody of them over to us although there were only 23 at the time and now 19 survivors.  They were so starved, neglected, sick and emotionally damaged that with some their organs can’t regenerate.  But we got them and that’s what counts.  It’s hard because many of us watch truckload after truckload drive through this area (Texas) every day, full of horses bound for slaughter in Mexico.  It’s not for the faint of heart to do this kind of work.  You never stop learning.  Everyday is a new day and you never know what’s going to happen.

Photo: Suncatcher by Rachael Waller

WHJ: So you’re not only doing the photography, you have to actually get out there and care for the horses. That must help you in capturing their personalities.  Do you carry a camera with you all the time?

RW: Most of the time I do. I feed first then create art.  The morning light is so pretty and when the sunlight comes over the mountain it is simply a blessing. The mountain (we call Unci Maka in Lakota means Grandmother Earth. The use of Unci when referring to the earth gives rise to a relationship that permeates with sacredness, respect and humility. It encompasses a philosophy that reflects that we are related and completely part of a spirit.) that is where the horses go first thing to get warm and then the watering hole.  I’ve watched horses come back from hell and show me who they are.  There are some who will only give it to me once and then never again.  I feel so much has happened in their life,  they’re so sensitive but they’ve also got big forgiving hearts and most will still meet you half way.  The brands on them say it all- it’s like my tatoos, it’s their life story.

WHJ: It sounds like you have your hands full.   What do you hope to accomplish through your work in the future?

RW: There needs to be something in the system where breeders have to give to a fund to help organizations that rescue horses. There needs to be awareness and people held responsible for their actions. Our wild horses are vanishing off the lands at the blink of an eye, something must be done.  No one asks who is footing the bill for all of this. It’s their dirty work we’re picking up whether a horse is wild or domestic. They are all sacred creatures who need us and much to teach us all if we listen.

Photo: 3 degrees blowing snow by Rachael Waller

WHJ: How are all the horses doing now?

RW: We call this place a little piece of heaven. We’re in the mountains of far West Texas which is a great habitat for the horses.  They have to go up and down different terrain, alot of uphills, so it’s like a workout.  We help the wild ones get used to the sound of the ranch, like bales of hay hitting the ground, the tractor, and things that would make them jump.  Some are wild and free by choice. You can see that some things just don’t go away for them.  There isn’t a day that goes by that I don’t say “Wow, you’re here”, and I’m grateful.  They are just hard core, and we let them be horses and they all do great.  Even my old quarterhorse never looked better.  None of the horses have shoes and they walk over lava rocks on the hills which naturally trim their hooves.  Even the horses who had bad foot problems and who had to have special shoes, special everything,  don’t have that now.

WHJ: You have such a great sense of humor and perspective for someone who has seen so much.

RW: Indians like to laugh and we’re always making jokes.  It’s important to relieve stress and everyday we say A’Ho, which means giving thanks to the creator.  It can be tiring and wear us out because things get so crazy but I can’t think of my life in any other way than to be surrounded by angels, the horses are angels, and when I see their brands or scars I consider those battle wounds and if we can see them then they have been victorious, they are living to tell their story.  Hearing their hooves go by the house every evening is like night music.  I can’t complain at all.

To see more of Rachael Waller’s work, go to www.rachaelwallerphotography.com

Categories: American Mustang, Horse advocacy/activism, Wild Horse Photography/Art | Tags: , , , , | 1 Comment

Wild Horse Weavings Help Navajo Elders

Known throughout the world for their skill and beautiful renditions in the textile arts, Navajo or Dine weavers both traditional and contemporary, will be presenting work depicting wild horses at the 22nd annual Adopt-a-Native-Elder rug show and sale at the Snow Park Lodge,  Park City, Utah this November 11-13th.  Although more traditional weavings, including saddle blankets, had very individual, geometric designs with pictorials and storm patterns, it was the noted family of Navajo weavers, the Whitehairs who inspired the inclusion of wild horses in this year’s theme.

Even though horses had been woven into Navajo rugs in the 1930s, contemporary artists, Martin Whitehair and his wife Rena’s first horse rug had a golden mustang woven into the center- a wild stallion named Bucky belonging to his brother Wayne.  Both had been raised around horses and started weaving as the sole means to support their family.

The proceeds of the Annual Rug Sale go directly to the weavers and enables them to live and work on their land in traditional ways.  Some raise their own sheep, spin and dye their own wool, putting thousands of hours into the creation of one work. Additional donations assist in helping Native elders who cannot afford to buy their own yarn.   For more information on Adopt-A-Native-Elder and a link to the Annual Rug Sale and general rug catalogue go to www.anelder.org

Categories: American Mustang, Wild Horse Photography/Art | Tags: , , | 2 Comments

NEW ONLINE MAGAZINE ‘WILD HORSE JOURNAL’ COMING SOON….

By mid-October 2011, The Sun Spot will no longer exist.  Instead, you may follow my work in Wild Horse Journal- an online news magazine about wild horse populations around the world at www.wildhorsejournal.com

Thank you for your support and I look forward to hearing from you at Wild Horse Journal!  Mae Lee

 

Categories: Australian Brumby, Conservation, Horse advocacy/activism | Tags: , , , , , , , , , , , , , , , , , | Leave a comment

Vin Scully, vicariously

In 1947, an old friend Howard Frederick, who was six at the time, was diagnosed with bronchial asthma. Doctors told his parents, then living off the coast of Maine, that the best remedy for the boy was to move to a hot, dry, climate.  Shortly thereafter, Howard said his family packed up their their old Hudson Terraplane and headed West, landing in southern Arizona where he could play outdoors unencumbered.  The vacant dusty lots, with scattered brush and chain-link fencing in his mid-town Tucson neighborhood sufficed for spring and summer baseball games. Whatever kid was around, was good enough to play on a team.  Two teams loosely formed becoming daily entertainment for Howard as his family hadn’t yet owned a television.  His interest in baseball grew on afternoons his father had the radio on, with Vin Scully announcing every play of the then Brooklyn Dodgers, turning Howard into a lifelong Scully/Dodgers fan.

He envisioned the game through the airwaves, through Scully’s calls of the game, such as occurred when Sandy Koufax pitched ‘the perfect game” against the Cubs in 1965, sending Scully into radio broadcasting history for his mastery in painting the essence of baseball.

“0 and 1 the count to Chris Krug.  Out on deck to pinch-hit is one of

the men we mentioned earlier as a possible, Joey Amaltifano. Here’s

the strike 1 pitch to Krug: fastball, swung on and missed, strike 2. And

you can almost taste the pressure now. Koufax lifted his cap, ran his

fingers through his black hair, then pulled the cap back down, fussing at

the bill.  Krug must feel it too as he backs out, heaves a sigh, took off

his helmet, put it back on and steps back up to the plate.

Read more »

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40 year-old firm finds sports is a support even in a recession

PROFILE: Pro Orthopedic Devices

By Mae Lee Sun, special for Inside Tucson Business
Published on Monday, March 22, 2010

In the early 1960s, Gerry Detty’s dad had an idea. As head athletic trainer for the Philadelphia Eagles, G.E. “Moose” Detty discovered neoprene was the perfect material to help promote healing and prevent injury.

The synthetic rubber had excellent insulating properties and helped to retain heat, which increased circulation.  Moose had his wife sew the prototypes of ankle braces, knee braces, thigh supports in a makeshift shop in their garage.

When one of the players was traded, they took their neoprene support or brace with them, leaving the door wide open for Detty to launch a business in professional orthopedics as the custom-made devices needed to be replaced. Thus was born Pro Orthopedic Devices Inc.


Gerry Detty, chief executive officer of Pro Orthopedic Devices. Patrick McArdle photo

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Gerry Detty has since taken the company over and succeeded his father as chief executive officer. The company has thrived in a south Tucson warehouse for nearly 40 years. For all of his contributions to the health and well-being of professional athletes from the NFL, he was awarded honorary membership into the Professional Football Athletic Trainer’s Society at the NFL Combines last month in Indianapolis.

Success and recognition for Detty and Pro Orthopedics hasn’t been easy. Especially in the past few years, says Detty, who has had to make some major changes in how he does business. Even as the top U.S. supplier of orthopedic neoprene products for professional athletes, the equine industry and retail sales.

“Our competition has been importing product for some time. We were holding out and manufacturing everything in the U.S., which is what we prided ourselves on because of quality. My product engineer, however, said if we did it right, we could create a significant savings by moving manufacturing overseas,” says Detty.

“That was about two years ago and he was right. The duty on mostly assembled products is only 4 or 5 percent compared to 18 percent for sheet goods or raw materials. To have good quality assurance, we had to install a QA Program and convince the Chinese that even if it costs us a little more, the quality of the product would remain at a high level and would equal what we were doing here. The challenge was that they (Chinese) were so used to being asked by everyone (other countries and importers) to cut corners to make things as cheaply as possible,” he said.

Apparently, Detty’s business decisions have paid off. Japan remains one of his company’s biggest markets and has been so for the past 30 years.

Alan Cohen, partner in the Philadelphia-based firm of Isdaner & Company LLC., also Detty’s business accountant for the past 30 years, attributes much of this to managing the company with an open mind and keeping the bar high.

“Pro Orthopedics was always the best at what they did. They’ve maintained their market share over the years because Gerry and his father were continually open to talking to us and getting wisdom from those around them.  We’ve been able to advise them about their options: how to structure their manufacturing Process, tax savings and banking.  It’s also due to Gerry’s leadership over the past seven or eight years that’s really helped them during these challenging times,” Cohen said.

Domestically, Pro Orthopedics continues to dominate the professional sports market by 85 percent as the number one supplier to the National Football League, the National Basketball Association and Major League Baseball, along with colleges, high schools and Olympic teams around the world. That’s a 3 percent rise from 2008 numbers.

Big 5 Sporting Goods is the company’s largest domestic retail client. Detty is working on expanding to the general public by placing products in drug stores and pharmacies. Even in a recession, Detty feels confidant things can only get better, especially when it comes to the sports industry.

“My dad always told me that during the Great Depression, no matter how hard things got, people would always be able to find a nickel to go to the movies or a dime to go to a game. Sports are an outlet during recessionary times.  Even today, softball teams are on the rise and basketball and volleyball teams are running record numbers across the country. It’s a real opportunity for us to develop new materials and designs. We’ve already got three new products we’re introducing for back, knee and ankle support,” Detty said.

“As long as I’m able to keep cash flow up, inventories reduced and forecasting needs more accurately, we should remain viable.  We’re already seeing the effects of the recession shifting so that’s encouraging,” he said.

Copyright © 2010 Inside Tucson Business

Categories: Other Work by Mae Lee Sun | Tags: , , , , , | Leave a comment

A Flash of Lightning or a Flash in the Pan? My Relationship To The Bodhisattva’s Way of Life

Published January 27, 2010

Auckland, New Zealand

By Mae Lee Sun

Sunset at Piha beach, New Zealand- photo by Mae Lee Sun

Sunset at Piha beach, New Zealand- photo by Mae Lee Sun

“Find joy in doing what is good.” – H.H. Dalai Lama


 

Although Madyamika is often divided into various schools which were founded by a number of teachers, it is Nagarjuna who set forth a systematic method called ‘madyamika’ or middle way, to refer to things as they really are- avoiding falling into the extremes of existence and non-existence.  Buddhist scholar Paul Williams asserts that the Madyamikas (those who subscribe to this methodology) do not put forth the inherent existence of anything and they set out to refute the reasoning of those who believe there is.  However, it is not to infer that Madyamikas are nihilistic.  The methodology is used to understand emptiness, which allows one to cut through emotional obscurations of ego clinging and the conceptualizing activity of mind that creates dualism.

In Shantideva’s Bodhycharavatara, an understanding of the notion of emptiness is necessary for one to take and keep the bodhisattva vows.  Otherwise, we’d believe the “I” that we call ourselves is real inside of us and exists separately from everything else and subject to being affected by the aggregates (skandhas).  If that were true, we would not act from a place of purified heart.  The source of suffering and confusion will continue without being able to discriminate between the relative and the absolute (gross and subtle) nor comprehend dependent co-arising.

New Zealand Fern frond, a symbol of new life and growth- photo by Mae Lee Sun

New Zealand Fern frond, a symbol of new life and growth- photo by Mae Lee Sun

Believing in existence simply because we experience certain emotions, feelings, sensations and relationship with the world of form never gets us beyond conceptual mind- the cause of our suffering, because we grasp onto the five skandhas as real.  Consequently, if we do not practice and understand this technique offered by Madyamika, we can easily fall into wrong view, which is nihilism, not bodhicitta.  When there is no distinction from self and other phenomenon, one is able to open fully to situations of suffering.  So what then is suffering if phenomena are empty?

If we hold the view of non-existence, as if nothing is there at all, we ignore the fact that without form, there would be no emptiness and thus continue to miss the point.  Whether or not phenomena exist and are empty, suffering still occurs and the bodhisattva aspires to work toward alleviating it on the relative level because they understand the absolute nature of it and see that it can also change on that level.  Once one commits to the bodhisattva path however, one must believe that it is a practice not to be taken lightly.  The way of the bodhisattva is a process of knowing you will more than likely fail, yet you continue on with an attitude of openness, courage and compassion despite the hopelessness of situations.  The possibilities of liberation from suffering lie in the emptiness of them because you have trained in the skills enabling you to experience impermanence, no-self and even liberating the antidote as Chogyam Trunpa Rinpoche said.

Sentient beings are numberless, I vow to save them

Delusions are inexhaustible, I vow to put an end to them

Dharma gates are boundless, I vow to master them

The Buddha Way is unsurpassable, I vow to attain it

Heart in Action- photo by Mae Lee Sun

Heart in Action- photo by Mae Lee Sun

 


With this virtuous understanding one is ready – or not- to embark on the bodhisattva path.  Our tendencies as conditioned beings is to move full steam ahead, full of emotion and self centered agendas, so efforts do need to be made to arouse, protect, maintain and intensify bodhicitta toward direct realization of emptiness.  If we do not pay attention to ego patterns, which can actually be quite valuable, and work with them through study, contemplations and meditation, obstacles arising out of ego will prevent us from understanding the teachings. Sensei Jan Chozen Bays cautioned that the worst thing that could happen is that we might actually become intoxicated with ourselves and how the world should be which she asserts is far worse than consuming alcohol or drugs. Examples of this include fixating on what makes sense to us and rejecting the rest, clinging to what we have discovered and finding others to confirm this without inquiring further, mistaking it for direct experience.

The bodhisattva vow itself is about the quality of awakened heart which is taking a great leap of faith in seeing the interconnectedness between ourselves and all other beings, etc. and transforming the path from the solution to the willingness to embrace the chaos (Hinayana to Mahayana).  We begin to realize in entering the Mahayana via taking the Bodhisattva vows, that what other choice do we have but to rely on ourselves and to ripen our practice so it becomes strong?  As we grasp this sense of emptiness so to speak, all possibilities are available for us to generate fearlessness and employ skillful means to situations of suffering.

Training our mind, we can change our way of seeing and our behavior resulting in less harm.  This is the first of the three disciplines in training the bodhisattva.  The second aspect of the path is adopting virtuous actions and the third is working for the benefit of beings, thus reaching Buddhahood- although the emphasis is not on fruition.  Within the scope of these are more exact instructions or paramitas of action (generosity, discipline, patience, exertion, meditation and prajna) that point to particular responses that work in service to a situation in a direct way that is not based in ego.

Aitken Roshi protesting the war in Iraq on a street corner in Hawaii- photo provided by Palolo Zen Center, Oahu

Aitken Roshi protesting the war in Iraq on a street corner in Hawaii- photo provided by Palolo Zen Center, Oahu

May bodhichitta, precious and sublime,

Arise where it has not yet come to be;

And where it has arisen may it never fail

But grown and flourish ever more

- Nagarjuna


The Bodhicharyavatara is divided similarly, communicating not only the necessity and positive virtue of bodhicitta but includes the horrifying reality of suffering in general and the courage it takes to stay with it despite our own predicament.  The challenge I have consistently faced is knowing how to prevent the attitude of bodhicitta from becoming dissipated as well as fully understanding what the point is in continually putting myself in situations of suffering, i.e. there’s endless work to do in the world when it comes to addressing environmental devastation, animal welfare and human rights issues, etc.  The Buddha asserted that every being wants to be free from suffering and pain, doesn’t want to live a life of confusion and simultaneously has the potential to become enlightened without exception.  If our true mind is bodhicitta, we are capable of helping other beings beside ourselves through compassionate action and prajna once bodhicitta dawns in our mind.  The key is knowing how to work with this as Path even if it is inconvenient and our heart is bruised.

As when a flash of lightening rends the night,

And in its glare shows all the dark black clouds had hid,

Likewise rarely, through the Buddha’s power,

Virtuous thoughts rise, brief and transient, in the world.


 

Perhaps my expectation is that the struggle will disappear.  If it does not, what resolve must I come to in order to protect and maintain bodhicitta?  In the ‘Awareness’ chapter, Shantideva speaks to one’s decision to take the vows and then considers retraction after having done so.  He says it quite harmful because of the possible karmic fall to lower states for the person taking the vow and the place it leaves those who were to be the recipients of the bodhisattvas work.   We need to be appreciative as well, of the fact that as humans, we are in the unique position to free beings from other realms.  Will we not regret this if we do not do this while we have the chance?  It is our own minds that create discord and separation.  We must be able to recognize this as such and come to realize the lack of substantiality to our fear and not give in to this empty affliction.

Fearless- photo by Mae Lee Sun

Fearless- photo by Mae Lee Sun

In one way or another, much of my life has been spent working with defiled emotions.  Sometimes, they have been indulged- especially in the realm of activism.  As a matter of course, it rarely works for the benefit of others and can often make existing problems worse.  In the sixth chapter of the Bodhicharyavatara, Patience is most important in staying on the path.  The doubt in itself then is not necessarily an obstacle, nor is the questions and feelings.  Shantideva points to anger that can arise out of the doubt as something that requires our attention and patience.  As important as this paramita is to the path, it has personally been the most challenging for me- especially in situations that are emotionally charged like witnessing another person or an animal or child being harmed.

Pain, humiliation, insults or rebukes-

We do not want them

Either for those whom we love or ourselves.

For those we do not like, it’s quite the opposite!

Acting reflexively to situations with anger creates obstacles since we are short on prajna and upaya.  The workability comes out of the patience generated through sitting when we see that there is no ‘other’ to blame.  ‘Driving all blames into one’ as Chogyam Trungpa said allows for the space in which we can transform the suffering and can see that what is happening is destructive to everyone.  A direct way to know this through the practice of tonglen- the practice of sending and taking.   Tonglen has helped me to cut klesa activity and develop patience because the exchange of sending and taking digs up our own sensitivity to suffering.  It points out our own ‘self’ centeredness and attachment.

Lobsang Gyatso asserts that grasping to self is one of the most obscuring factors that prevent the attainment of wisdom.  To safeguard against this is to vigilantly and heroically persevere in developing qualities of “other cherishing” mind, lifetime after lifetime so we eventually engage spontaneously in altruistic action.  Shantideva says, “There is nothing which familiarity does not make easier.”  As frightened as we may be in taking on all of this responsibility, it is crucial that we remain committed or we will continue wandering in samsara in ignorance and helping no one, not even ourselves.  This is not an easy task considering the fact that we have been conditioned for lifetimes to react compulsively, aggressively and contrary to compassion.  In the Greater Stages of the Path, Je Tsongkhapa says:

Attachment to self has engendered self-centeredness, and it is this, which has in a beginningless process of cyclic existence up to the present day created all forms of everything undesirable.


If this is all we know and share, it is no wonder we are unable to overcome the problems we face and discount both others and ourselves by trying to safeguard this logic.  To mention emptiness, we somehow think we won’t exist and can fall into despondency and nihilism, carried away by attacks of the skandhas.  To understand it, we cannot merely conceptualize, we must do as Thich Nhat Hanh suggests, which is:

“Anyone who would like to arrive at that kind of emancipation will have to look deeply in order to penetrate the true nature of emptiness.”

Absolutely Empty- photo by Mae Lee Sun

Absolutely Empty- photo by Mae Lee Sun

 


Penetrating phenomenal reality will free us from pain since we recognize its illusory nature.  Form is empty of a single independent point of origination and, emptiness is in essence, the containment of everything, the interbeing of entire existence.  Without it, how could anything exist and not exist as is expounded in the Prajnaparamita Sutra?  If we make distinctions between good and bad elements, this and that, we stay subject to samsara, birth, old age, sickness and death and fail to see the transformative quality of the Dharma and our teachers.  Reciting the Heart Sutra with the intent of a bodhisattva, the object of “I” cannot maintain itself as separate or intrinsically existent.  Therefore, we must not be disenchanted when confusion arises on the path so these realizations can come and bodhicitta can be realized.

His Holiness the Dalai Lama states in his book Flash of Lightning, that one must practice according to individual capacity.  If we are mindful of those moments of not acting in accord with the highest good, and we approach endeavoring towards awakening with joy, then we will not be disheartened. According to Chogyam Trungpa, this sense of cheerfulness has a lot of guts:

“You maintain a sense of cheerfulness because you are on the path; you are actually doing something about yourself.  While most sentient beings have no idea what should be done with themselves, at least you have some lead on it, which is fantastic.  That joy seems to be the beginning of compassion.  This kind of cheerfulness has a lot of guts.”


The path is actually quite practical.  Many teachers have stated that if you master even one of the precepts, you’ve mastered them all.  It doesn’t mean we don’t get angry or gossip ever again.  Sensei Bays suggests that when you’ve broken them, you can do something about it- apologize, and start over again.  We can also enlist the aid of others- our friends, sangha or teacher.  For example, “I’m really trying to do this as part of my spiritual practice and I really need help from all quarters so could you help me to not gossip?”  If that approach doesn’t work, Bays says to be quiet or say the opposite- say something nice about the person.

At the same time, scholar and Buddhist teacher, Sara Harding said joy is hard to come by.  We think somehow there is some sort of final solution to end suffering.  Shantideva gives us clear instructions however on how to not only come to a greater understanding on an intellectual level, but affirms that practical actions will support virtuous progress along the path, thus freeing us to experience a flash of lightening rather than becoming a flash in the pan.

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Dharma, Social Action and Bodhicitta Beyond Buddhism

January 5, 2010

By Mae Lee Sun

“When Chogyam Trungpa taught in the West, he made a distinction between Buddhism and Buddhadarma.  Preconceptions behind calling things Buddhism is about studying a philosophical system as a religion with basic principles to be learned and categorized in an understandable and intelligent way.  Trungpa emphasized this was not a complete understanding of what the Buddha taught which was ‘Buddhadarma’- awake to the truth of things as they are…

“Bodhicitta is the essence of the Dharma, everything that arises is Bodhicitta and comes from our ‘soft spot’ like anger- as a wound where we are helpless.  It’s what the human condition is and we are vulnerable to this experience.  The discipline is to be able to recognize this soft spot under the anger and we can feel our own suffering so we can see others suffering more clearly.”  -  Frank Berliner, Religious Studies Faculty, Naropa University

“The desire for enlightenment is the mind which performs the function of seeking that unsurpassed state for the sake of releasing all sentient beings from suffering.  This desire for the welfare of others is in essence a form of great compassion.” – Venerable Lobsang Gyatso, excerpt, Bodhicitta: Cultivating the Compassionate Mind of Enlightenment

 

Liberation in the Palm of Your Hand- Photo by Mae Lee Son

Liberation in the Palm of Your Hand- Photo by Mae Lee Sun

 

From the above statements, we can surmise that the word of the Buddha is promoting the notion of a spirituality that directs one toward service to all forms of life.  Embracing such an approach is obviously not a path that one would potentially embark on without good intention and seeing the value of enduring and also transforming one’s own pain and suffering in the process of bearing witness to other beings.   What it does not imply is that although no one can clearly define what it means to live the true model of the Buddha, the means to achieve this awareness of awakened heart lies beyond the societal and spiritual identification of being ‘Buddhist.’

There are many historical and contemporary spiritual warriors from non-Buddhist traditions who have been able to transcend any obscuring spiritual distinctions to access the word of the Buddha in ways that embody the Bodhisattva ideal: St Francis, Chief Joseph, Ghandi, Albert Schweitzer, Thomas Merton, Victor Frankel, Maya Angelou, Dorothy Day, Nelson Mandela, and countless others.  In the past, personal dialogue with other Buddhists around this universal outlook has not always been met with the openness and equanimity I expected my practitioner friends to embody.  Perhaps by now however, their views have changed.

The subject initially arose, and came to be debated, out of a passage written by Chogyam Trungpa in his book, Training the Mind:

“Theistic traditions tend to build up an individual substance of some kind, so that you can then step out and do your own version of so-called bodhisattvic actions.  But in the nontheistic Buddhist tradition, we talk in terms of having no being, no characteristics of egohood, and therefore being able to perform a much broader version of bodhisattva activity altogether.”

This is not to say that Trungpa necessarily meant this literally.  It raises an interesting question for me however, as a practitioner and person who has worked on behalf of animal welfare, the environment, for social justice and as a spiritual caregiver in the emergency room of a Level I trauma hospital. Most of these roles required an interfaith perspective as we who choose these vocations are offering our presence to people with diverse spiritual backgrounds.

It seems essential to have an understanding of and reflect on the diversity of spirituality in this context both to avoid the trap of spiritual materialism and also to ensure alternative sacred ways of knowing are honored.  Otherwise, we alienate people, especially those confronting the experience of death and dying (a major focus of work in Engaged Buddhism).

There are certainly many non-Buddhist Bodhisattvas free of ego, who have been spoken of as such by Buddhist teachers, who manifest a broad spectrum of Bodhisattva activity and who need not be discounted.  There are also many Buddhists who operate out of what Sulak Sivaraksa referred to as the “goody goody” place of ego to prove what great Buddhists they are, and do more harm as a result.  Perhaps this exploration will be too short to comprehensively explain such an understanding of Dharma, Bodhicitta and so many extraordinary traditions and lives.

At the core, what makes such an exploration challenging is the inexpressible nature of experience that comes through deep connection to spirit, and the limitation of language and conditioned mind to accurately convey that which motivates and opens the heart.

In my observation and experience, the manifestation of what I understand as Bodhicitta does take place across spiritual and religious traditions.  What is key to understanding this may best be approached by dropping the the identification as ‘Buddhist’ and looking at what His Holiness the Dalai Lama refers to as “the authentication of all religion- the realization of a ‘good heart’, a human being’s innate qualities of compassion and tolerance.”  In other words, there is no single way to the TRUTH.  There are universal values and beliefs uniquely  embodied in each tradition and the differences do not have to mean divisions or subordination.

It is more pragmatic to discuss the notion of a good heart and Bodhicitta through comparing Buddhist and non-Buddhist spiritual models of social action who engaged the world along the lines of ‘interbeing’ rather than to challenge the merits of the respective traditions themselves.  I’d like to being with reflection on two Native American warriors of peace- Chief Joseph of the Nez Perce and Eagle Cruz of the Lakota.

Eagle Cruz, a Sundancer and Pipe Holder for the Lakota, was a teacher of Native American Studies at Naropa University.  He is no longer there.  It’s been years since he left or was asked to resign. I’m not quite sure what the legal details were.   Eagle was accused of engaging in cultural genocide by a non-native student (who was married to a Native American) and some Lakota people for introducing native teachings to the non-native community at Naropa.  An important aspect of this condemnation of Eagle teaching was that some felt native culture was being appropriated by whites, resulting in the assimilation and ultimate demise of it.  The real time issues of poverty, broken treaty agreements, etc., were said to be unconsidered and even swept under the rug.  Vine Deloria Jr., a Native American professor at the University of Colorado in Boulder, called this oversight ‘skimming’- the act of whites taking only the cream of Native culture and discarding the rest of Native life.  It became a very politically and legally sensitive situation for myriad reasons.

One of the main reasons is that some tribal elders in this particular case, felt that any impartation of this knowledge was a violation of sacred precepts.  Other tribal elders, according to Eagle, gave Eagle permission to present the curriculum he taught at Naropa while concurrently insisting he not reveal other teachings.  In dealing with this, he said to me at the time that ‘everything begins within- creating discrimination, introspection and finding a place where we’re willing to consider other possibilities.

According to Eagle, being a ‘spiritual’ being doesn’t exist conceptually in native culture.  There are no words to define or explain it as something separate from daily life.  To look at someone as ‘spiritual’ for engaging in prayer but not for being on the front lines of activism is to not properly value everyone’s contribution.

Eagle stated that it was easy to go through life and be ‘spiritual’ by staying in ceremony all day, and that the challenge for him as an activist was coming to terms with what we refer to in Buddhism as ‘walking the razor’s edge.’  He found himself continually having to decide whether or not to continue on with the commitments he’s made and seeing the obstacles as food to help him along the Way.  In the 1800s, Chief Joseph did this as well, continually and non-violently, even after the U.S. government banned him from the land of his ancestors.  With treaty after broken treaty with the U.S., the result was near genocide of the Nez Perce Nation.  Sulak Sivaraksa’s response to this statement, referring to Eagle, was that a Bodhisattva would confront anything and any criticism to overcome suffering in society.

“It is resting like a tiger, then when the time comes, you go out to get the prey, only non-violently.”  -  Sulak Sivaraksa

Faced with the dilemma of  having to move from the sacred land of his ancestors and the burial ground of his father or face war, Chief Joseph broke the promise he made to his father of never giving up the Wallowa Valley in order to save the Nez Perce from genocide.  What is interesting to note in this action is that native people’s relationship to land was central to both their identity and connection to ‘Great Spirit’.  To be separated from it was tantamount to the death of the their own soul because of the deep responsibility and identification they felt to it, the creatures, and the plants who inhabited it.  Yet Chief Joseph seemed to have felt a unique responsibility to both his people and whites to not allow the sacredness of place to be denigrated by  violence, even at the cost of losing it- and in spite of the extreme hardship his people would face in the process of moving to a reservation.

The sacred view which Chief Joseph held appears no different than that which Thich Nhat Hanh states in Interbeing: Fourteen Guidelines for Engaged Buddhism:

“To be in touch with the reality of the world means to be in touch with everything that is around us in the animal, vegetal and mineral realms.  If we want to be in touch, we have to get out of our shell and look clearly and deeply at the wonders of life..and also the suffering..once we get in touch with the source of understanding and compassion, all our actions will naturally protect and enhance life..without calm and peaceful mind, our actions will only create more trouble and destruction in the world.”

The historical account of Chief Joseph’s actions are really an expression of the notion of Interbeing and I would argue, is inclusive of all 14 precepts put forth by the Order of Interbeing.  Without going into great detail, the most obvious ones include finding whatever means possible to protect life and prevent war, being open to receive other’s viewpoints, living simply and sharing resources with those in need.  The Charter of the Order of Interbeing includes four principles as the foundation of the Order which I believe Chief Joseph embodied:

  1. Non-attachment from views- to be free from dogma, prejudices and habits- Chief Joseph was familiar with and practiced both Christian and Native spirituality.
  2. Direct experimentation- direct experience of reality, not speculative philosophy as an instrument through which we experiment with truth- Chief Joseph lived as he believed and worked with Anglos according to each situation and adjusted his view where necessary.
  3. Appropriateness- a teaching, in order to bring about understanding and compassion,  must reflect the needs of people and the realities of society- Chief Joseph  gave up the land he promised to hold and was able to integrate that into native view.
  4. Skillful means- images and methods created by intelligent teachers to guide people in their efforts to practice the Way in their own particular circumstances- Chief Joseph wanted to avoid genocide and to maintain peace and did this through flight over treacherous yet well known territory, to ensure that the Nez Perce people and anglos would survive.

Chief Joseph was able to penetrate the intent while anticipating the outcome of the white man’s words, yet continued in negotiations despite the hopelessness of the situation.  One might ask “Why pursue it then?”  I can surmise from my own practice and insight, that it is not the futility or apparent success of a situation or cause that motivates the spiritual warrior.  As one of my former Naropa teachers Dale Asriel said, “It is the dawn of Bodhicitta in us, the awakened heart of clear seeing, gentleness and willingness to allow enough room for everything (wisdom, compassion, emptiness), our soft spot of wanting to make sense of confusion.

Peace activist Robert Aitken Roshi at 91 years old- photo provided by the Diamond Sangha

Peace activist Robert Aitken Roshi at 91 years old- photo provided by the Diamond Sangha

It is a greater aspiration that calls to us in life.  The pain of this process- if it becomes a source of discovery rather than despair- is what enables us to feel connected to other beings and to embrace the world as we find it.  Who could dispute the fact that Chief Joseph was willing to do this, and from the ground of Bodhicitta?

One of my all time favorite Bodhisattavas has been St. Francis of Assisi.  As a Christian monk, he was able to touch upon the essence of Bodhicitta in ways that recognizably indicate the unity of Interbeing between the natural world, self and spirit:

“Once when Francis was offered a large fish which had just been caught in Lake Piediluco, he simply looked at it, called it “brother” and then put it back in the water near the boat. And it did not swim away until Francis had given it leave and a blessing.”                                                                                                          -Bonaventure IX, 8

St. Francis worked to unite and protect all elements of the creation of the spirit.  He was connected to the wisdom aspect of the Bible, where the earth was looked upon not merely as lifeless matter, but rather alive with sensitivity to feelings of pain and suffering.  So that he could alleviate the suffering, Francis, who came from a wealthy family like Siddhartha Gautama, subscribed to a life of poverty, simplicity and meditation in serving the Spirit.

As he roamed around the countryside and taught, he did so with regard to all of creation in mind, including the lowly worm.  I imagine him to be more of a Thich Nhat Hanh kinda guy and Bodhisattva, possessing a gentleness of presence and telling stories filled with references about nature.  Many people however, during his time, thought of him as ‘God’s fool’ for his extraordinary enthusiasm in communing with the natural world of plants and animals.  There is the noteworthy Canticle of Brother Sun, Sister Moon, where Francis speaks to the notion of Interbeing:

“All praise be yours, my Lord, through all that you have made, And first my Lord Brother Sun who brings the day: and light you give to us through him.  How beautiful he is, how radiant in all his splendor.  Of you, most high, he bears the likeness.  And praise be yours, my Lord, through Sister Moon and stars.  In the heavens you have made them bright, precious and fair.  And praise be yours my Lord, through Sister Earth, Our Mother, who feeds us in her sovereignty and produces fruits and colored flowers and herbs.”

His Holiness the Dalai Lama asserts that this type of thought in Christianity relates to recognition of Buddha-nature in everything.  If St. Francis was able to notice this in simple forms of creation, one could surmise that he was also able to dissolve the barrier between self and other, and see the quality of Interbeing from his awakened heart, like so many other Bodhisattvas were able to do.

Lama Thubten Zopa Rinpoche wrote that:

“all creatures seek happiness; they are seeking it day and night…those birds living in bushes and also the butterflies…they are all the same- desiring happiness, not desiring suffering.”

Clearly, the aforementioned Bodhisattvas understood this and lived in ways to benefit the beings experiencing this.  Perhaps they had spiritual practices that we may not agree with or understand.  However, they clearly participated in life from a place of awakened heart.  The path that creates the opening is any one’s guess.  Nelson Mandela’s path ran the gamut- from embracing non-violent protest against apartheid to advocating guerrilla warfare, spending 27 years in prison as a result, then receiving the Nobel Peace Prize in 1993, becoming president of South Africa while continuously being surrounded by controversy yet is held in high esteem around the world.

Dr. Reginald Ray, a former teacher of mine at Naropa and spiritual director of Dharma Ocean Foundation in Crestone, Colorado, said to me on our first meeting at Naropa that sometimes Bodhisattva’s are born in hell realms so that they can better help those beings that are there.  At the time, I certainly didn’t have the clarity or compassion with which to accept his insight.  What I do have is a strong meditation practice and incredible teachers both Buddhist and non-Buddhist who constantly challenge the notion of “I”, “Me” and “Mine”.  With that, I’ve discovered that there is no ground, no security which I can grasp onto.   Every moment is ever more precious, raw and we all face them in very different ways.  On the Bodhisattva path, we are reduced to nothing.  And from there, we become very real, very human, without labels and often open, broken hearts.


Categories: Other Work by Mae Lee Sun | Tags: , , , , , , , | 1 Comment

Author Lee Gutkind comments on the Robot Recession in Japan and what’s to come in the U.S.

Published November 17, 2009

The Sun Spot


On October 27, 2009 I interviewed my former creative nonfiction writing teacher, Lee Gutkind, Founder and editor of Creative Nonfiction Magazine, on his research with robots.

Lee, who is now at ASU, has a very long title behind his name: the Distinguished Writer in Residence, Consortium for Science, Policy & Outcomes Professor, Hugh Downs School of Human Communication, Arizona State University.

LeeGutkind_BW_325

Gutkind’s book “Almost Human: Making Robots Think”, has just been released in paperback.  Enamored with all things robot, I asked him to comment on a recent New York Times visual article on the robot recession currently underway in Japan.  His initial response was ” It goes to show the way in which interest in robots goes far beyond technology and into public understanding, consumption and acceptance that the ‘idea’ of AI (artificial intelligence) is no longer the stuff of science fiction.”  I agreed.

LG: The robot recession in Japan is a reflection of the economic recession in Japan and isn’t impacting us in a big way since robots are more a part of life in Japan.  In the U.S., robots are seen as of  part of pop culture and they’re involved in industry and medicine but we’re not used to interacting with them daily like the Japanese.

MLS: Why do you think that’s the case since we’re so technology dependent it seems in the West?

LG: The Japanese look at robots as answers to problems in life- like who will take care of the elderly.  In the U.S. we don’t want to think about a robot taking care of us. Although if you look at it, there is a decrease in funding in certain areas of research that robot technology is getting, like with aerospace.

MLS: Do you mean with space travel and lunar landings, etc?

LG: Yes, if you look at what has been going on with NASA in the past four or five years, the idea that was taking hold was that we didn’t need manned space travel because robots could do the job because the focus was on places where man couldn’t travel like Mars.  Mars was more important with the Clinton and Bush administration but now we’re focusing on going to the moon again and not Mars so robots are becoming less significant because men have been and can be on the moon and walk around.  Do you remember the two robots are on Mars?

MLS: You mean Spirit and Opportunity?

LG: Yes..they were supposed to be there for 3 months and now they’ve been there for three years.  We couldn’t do that with humans.  In that sense, we don’t know where space exploration will go let alone robots…Although the only place robots are still finding job security is in military applications.

MLS: That seems clear with predator drones and computer guided technology. It reminds me of the movie Transformers.

LG: Robots can go around the corner and look for the enemy…and it’s really not far from Sci Fi when robots control the weapons.  In 25 years or less, robots will be fighting the wars…until robots turn against their controllers.  That’s something that is difficult to balance in whole world of science.

MLS: If they take over?

LG:  Well, sometimes research gallops ahead of scientists ability to understand and control it.  We don’t want to stop research however and turn into a police state although I don’t know of any conferences that have taken place where these issues are being discussed.

MLS: What do you make of smart homes, smart cars and phones that do just about everything for you.  I keep thinking of the old cartoon show, the Jetsons.  Would you consider those things robots, except for Rosie who was a robot?

LG: People in the robotics world say smart cars and phones are robots.  What about robo calls? Artificial voices sometimes, not all the time, allow for no human connection.  Could they become dangerous? I don’t know.  What about the robot nurses that skulk around a patients room giving them medicine or a surgeon doing a procedure from one city on a patient in another by means of robotics?  What if there is a glitch in the system?

ML: Doesn’t that speak to the difference between a robot and a machine?

LG: Robotics people make a distinction between robots and machines.  Machines don’t think.  Robotics people also have trouble establishing a distance between the robots they create and themselves because they get attached. They give their robot creations a name and sexual orientation and they treat them like they treat a pet.

MLS: It reminds me of a Star Trek Next Generation episode with Data called The Measure of A Man.  They actually have to take the issue to council to determine if Data can think and feel independently and beyond being a programmed machine or creation.

LG: Scientists do become so involved in what they do that the moral and ethical issues aren’t considered until afterward.  There aren’t science policy scholars who devote time to thinking about these issues.

MLS: Any last words?

LG:  I still have an interest in following robots although I’m currently working on a book on personalized medicine.  That should be of great interest to Arizona.

Lee Gutkind conducted most of his research on robots at Carnegie Mellon University in Pittsburgh, PA, the NASA research center in California and in the Atacama desert in Chile- the place on planet earth said to be most like Mars.

For more information on Lee Gutkind’s work go to www.leegutkind.com or www.therobotbook.com


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Bats Attract for Water Conservation Message

Published October 18, 2009

By Mae Lee Sun
TNAZ Regional Correspondent
earthworks workshop

Participants in an earthworks workshop led by Emily Brott, of the Sonoran Institute, used ancient technologies to build a basin for rainwater capture at the Ward One Tucson City Council office.
Credit: Sonoran Institute
The late summer launch at dusk of 40,000 Mexican free-tail bats from under a Campbell Avenue bridge.
Two new water-harvesting ordinances to go into effect in January.
A group of volunteers working with landowners to repair the ecosystem in a 70,000-square-mile region of the Southwest known as Sky Island.
These three are faces of conservation science applied for Tucson’s future.
The Sky Island Alliance, for example, is working to bring water back to natural areas endangered by off-road recreation, development and inadequate agricultural practices, said Melanie Emerson, the group’s executive director.
“We’re primarily working with private landowners of large tracts in the region on simple, implementable methods,” she said. “That most definitely includes technology that has been used for millennia like one rock dams and gabions (sand-filled cages).”
The alliance melds the science of conservation biology with on-the-ground restoration done by volunteers.
Efforts to restore grasses and native vegetation have created natural habitat that attract insects, birds and mid- to larger-sized mammals and predators, which in turn Emerson said, has helped revive populations of endangered species like the Chiricahua leopard frog.
Sweat Tech

Sweat Tech hasn’t changed much since the Hohokam, but tools look different, certainly.
Credit: Sonoran Institute
Emerson said her group “connects the dots” between conservation planning and conservation action.
The City of Tucson is using the law to put conservation into action.
In January, 50 percent of the water used for landscaping commercial buildings must come from water harvesting. Currently, 40 percent of Tucson’s drinking water is being used on landscaping. Emily Brott, project manager for the Sun Corridor Legacy Program of the Sonoran Institute, described water harvesting in Tucson as a process based on the ancient engineering of the Hokoham and Anasazis, who used systems of dams, canals and terracing to ensure their crops had enough water.
“The first line of defense, if you will, is the application of earthworks,” she said. “That means going back to building berms and basins that use gravity to direct the rain where you want it to go.”
She pointed out that this methodology is cheaper than using more costly gutters and cisterns to gather water off roofs.
“If you do your calculations right, you can gather enough … to use only water harvested from monsoon season and rain to water landscaping that consists primarily of native plants,” Brott said.
Instead of watching water run through the streets — which have essentially functioned as gutters — the city is implementing curb cuts to ease flooding and accommodate landscaping in medians and sidewalk areas. As water gets redirected, it eases the buildup of oil, trash and grim that ends up in washes and overloads the ecosystem.
Additionally a second new ordinance calls on all new residential construction to have a gray water stub-out. “Your washing machine, for example, has to be plumbed to bring the water outside, if the homeowner chooses to do so,” Brott said.
Rillito River gathering

Last month, the dusk launch of 40,000 free-tail bats attracted hundreds in Tucson to the banks of the Rillito River. Hosted by the Rillito River Project, water conservation and diversity were the themes, and large, white balloons helped to depict changing water levels.
Credit: Mae Lee Sun
Gray water is wastewater that can be used for irrigation of gardens and other landscaping.
Now, about those bats.
The Rillito River Project, an arts organization, has had at least four presentations to increase awareness of the vanishing rivers of the Southwest, and this September used the summer flight of the bats to draw attention to the region’s water issues.
Before the 40,000 bats took off from under the bridge that spans the Rillito for their nightly feeding of mosquitoes and other insects, local actor Sean Dupont spoke to the crowd gathered in the dry riverbed of the river’s history, offering a sort of water timeline.
“1775, when the Spanish Presidio was established in downtown Tucson, the Rillito River flowed four feet deep,” Dupont said. “There was water in the river where Saint Xavier Mission stands. “
The water table has risen and fallen during the past several hundred years, starting with how the Hohokam harvested water to grow beans, corn and squash, cholla buds and mesquite beans, Dupont said.
With the increase in Anglo settlers and agricultural development, he said, Tucson established a municipal water system in the 1900s — initially through tapping a spring and directing it through gravity feeds that eventually required pump technology to supply volume.
By the 1950s, the water table sunk from 20 feet underground to 75 feet underground.
For more information:
Sonoran Institute (520) 290-0828 www.sonoraninstitute.org
Sky Island Alliance (520) 624-7080 www.skyislandalliance.org
Rillito River Project (520) 955-3429 www.rillitoriverproject.org
Categories: Other Work by Mae Lee Sun | Tags: , , , , , , , | Leave a comment