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- Author: Rhonda
This year, I did something I’ve thought about for years. I took a pilgrimage to my “home” on my birthday. I took the day off from obligations. I made my favorite birthday cake, celebrated with loved ones, loaded the seven-month-old bully pup into the car and set off with a fresh cup of coffee to wander the area I grew up in.
For years I told myself I would not drive past the house I grew up in after my mother sold the property. Too much pain and sadness. I wanted to remember the property full of life- trees we’d planted, flowers, fruits. But on the way, I had a change of heart. Holding the memory of the house as it was, also holds me in the past. So, I drove down the old highway and turned off on the country road I know so well. Driving past the woodlot and the old cow pasture, I remembered so many idle daydreams on the bus. I drove past neighboring houses…and then there was the house I grew up in.
It hasn’t changed as much as I thought or heard it had. And in the few moments of going past, I could feel myself letting go a little. Someone else lives there now. It is full of their dreams, their life, their moments. As it should be.
Driving the three miles to my real destination took me past other country neighborhood houses. I knew all the old stories, but things had changed. The horses were gone from the pasture and a tangle of willows grew in their space. Gardens were in places they hadn’t been before. Family-owned businesses were gone. But in many ways it was the same.
Muscatatuck Wildlife Refuge is about 7,700 acres of wooded wetlands, small ponds and lakes, and memories. When I was younger, there were so many small spaces outside on the two acres we called home that were a sanctuary and learning space to me—the cool grasses under the picnic table sheltered by arching ash trees. The divot under the giant wild rose bush where rabbits nested. The cluster of locust trees. The gardens. The old pond.
But the wildlife refuge was a place we went to almost as regularly as church each week. Mushrooms, fish, berries, nuts, persimmons. We gathered them throughout the year. We wandered on and off trail. I made friends with so many trees and observed so many animals. Going back this year after many years of not visiting, felt like renewing old friendships. These were my peers and friends as a child.
This was the place river otters were reintroduced to the state. Here is a heron friend. This is the place I wandered in thought around the curve of the trail and an eagle lifted off a stone a few feet away—the closest I’ve ever been to a wild eagle. These are the cedars I remember in a stand. Here is the seedless persimmon old Myers cultivated. This was the stand of blackberries we stood in the sun gathering for my father’s birthday cobbler. Here is the old sycamore bent in odd directions and now almost falling down.
Changes were evident as well—so many young forests that used to be fields. Young cedars now older. This is the landscape that inspired my drive to live more closely with the land and all the beings sharing space and time with me. This is the land that taught me the value of wetlands and all their beautiful, ever-changing, and unusual inhabitants. This is the land that gave peace to a challenged young heart.
It was an honor to revisit and rekindle that relationship. Returning to the place gave me perspective on all the ways it inspired me to become the person I am today. Perhaps this idea of refuge inspired me subconsciously to name my business the way I did. Refuge – Shelter – Peace. That is a lot of what I do in any context: I hold space for people to find inspiration, collaboration, and move toward action together. That is what I hope for the land-based projects I design: create spaces of relationship and abundance between people and the land they tend.
That day, I loved seeing the heron standing patiently. In the cold, almost of the water was frozen over. The beaver lodge was looking particularly cozy tucked on the back side of the pond. And in the blue, blue sky sandhill cranes were calling out to each other and heralding the beginning of spring. What a beginning to my own new year.
When COVID-19 reshaped our world in 2020, I found myself stepping back from the permaculture organizing and design work that had been central to my life. What began as a necessary pause became something more profound—a time of reflection, healing, and ultimately, transformation.
The decision to step away wasn't simple or singular. COVID created immediate practical barriers to the hands-on, community-centered work that permaculture thrives on. In the weeks before the shut-down, I had been slated to return to Belize to teach at MMRF, but had the intuition to cancel. (That's another story). If I'm honest, the pandemic also gave me permission to acknowledge something I'd been noticing for a while: patterns in permaculture spaces that didn't quite add up.
My own health and personal struggles during this period brought things into sharper focus. While I was learning to listen to my body's limits, to recognize rest as essential rather than optional, and to understand healing as its own kind of work, I was also noticing contradictions around me. People talking about "care of people" while running themselves into the ground or maintaining an extractive mindset. Abundance mindsets that seemed to mask deeper anxieties. Claims of sustainability from those whose personal practices and relationships seemed to contradict our ethics and principles.
I needed space to sort through what was working from what wasn't—both in the movement and in my own approach.

Stepping back from permaculture organizing didn't mean stepping back from learning. In fact, this period became unexpectedly rich with insight as I found myself deep in other work that would profoundly shape how I understood community, decision-making, and the transformative work of regenerative culture.
My role as executive director at Sociocracy for All opened up entirely new territory. Working with dynamic governance and sociocratic principles, I was learning how organizations actually function—not in theory, but in practice. I was seeing how groups make decisions, how power moves through groups, how consent differs from consensus, how structure can either support or undermine the people within it. This wasn't abstract organizational theory; it was daily problem-solving with real people navigating real tensions. The work we've done in the past two years is some of the most difficult any organization can undertake--and we've done amazingly well with it.
At the same time, my experience with Tracker School, its instructors, and elders was teaching me something complementary but different. There was a directness there, a groundedness in immediate awareness and personal responsibility that cut through a lot of the conceptual layers I'd been working with. The tracking mentality—reading what's actually there, following what's real, trusting direct observation over assumption—became a lens I couldn't unsee. The healing and caretaking work learned there, and at the related school, Wilderness Fusion, invited me to work on healing "my Earth" -- my body, mind, and spirit.
These two streams of experience started converging with what I'd learned in permaculture. I could see the patterns more clearly now: how permaculture principles weren't just about land design but about any living system, including teams and organizations. How the observation skills I'd learned tracking applied to group dynamics. (I had already been vocalizing how the inner and outer landscapes merge in our design work; but this took on new depth.) How the governance structures we were implementing at Sociocracy for All addressed some of the exact dysfunctions I'd witnessed in permaculture spaces.
I began to understand that my years in permaculture had given me frameworks for understanding systems, relationships, and change itself—but these other experiences were showing me how those frameworks applied to the human systems I'd struggled with. The principles of observation, of working with rather than against, of seeing connections and patterns—these worked just as well for understanding organizations and group dynamics as they did for understanding ecosystems.
But the most important realization came slowly, through all of these experiences together: personal health, well-being, and growth aren't separate from permaculture—they are fundamental to it.
This wasn't abstract. It was intensely practical. I couldn't design sustainable systems if I couldn't maintain my own energy. I couldn't teach regenerative practices while depleting myself. I couldn't facilitate healthy team dynamics or community processes while ignoring my own need for rest and renewal. And I was seeing, again and again across different contexts, that the same was true for everyone else. If teachers, organizers, or designers do not address the internal patterns they carry; they will recreate systems that harm the Earth, people, and the future.
Permaculture principles apply to the practitioner, not just the practice. Dynamic governance only works when the people using it are functioning well. Tracking skills require a tracker who's present and grounded. Care of people includes caring for yourself. It has to, or nothing else lasts.
I'm returning to permaculture now, but I'm returning with a different toolkit and a broader perspective. My experience with dynamic governance has given me practical frameworks for how groups can actually function well together—how to structure decision-making, how to clarify roles and responsibilities, how to create feedback loops that work. The tracking mindset has sharpened my ability to read what's actually happening rather than what I think should be happening. And my work with teams at Sociocracy for All has shown me that sustainable community isn't accidental—it requires intentional structure and honest assessment.

I'm more committed than ever to fostering permaculture community, but grounded in something I see now as essential: walking the talk. And I now have clearer ideas about what that actually looks like in practice.
By this, I don't mean perfection. I mean being willing to look honestly at what's working and what isn't—in our own lives first, then in our communities. It means building practices that are actually sustainable, not just in theory but in lived reality. It means closing the gap between what we teach and how we live. It means applying the same observation and feedback principles to our human systems that we apply to our land systems.
Self-responsibility is central to this. In permaculture, we design for meeting our own needs, for managing our outputs, for understanding our impact. That same approach extends to our personal well-being, our patterns, our capacity, and what we need to function well. We can't build healthy communities while ignoring our own health. We can't create regenerative systems while running ourselves down. This isn't just permaculture wisdom—it's what I learned watching organizations struggle or thrive, what I learned from tracking instructors who modeled groundedness, what I learned from facilitating governance processes that only worked when people were actually resourced enough to participate.
And perhaps most importantly, I want to help build a permaculture movement that genuinely considers future generations—not just in what we leave behind, but in how we model living. Future generations need more than good soil and clean water. They need examples of people who learned to pace themselves, who built sustainable personal practices, who created communities with clear structure and real accountability, who were honest about what worked and what didn't.
If you're reading this and feeling the resonance of these questions, know that you're not alone. Maybe you've also noticed the gap between permaculture's promise and some of its practices. Maybe you've also struggled with balancing taking care of systems with taking care of yourself. Maybe you've also wondered how to build something truly sustainable when even well-intentioned communities sometimes lack the structure and processes to support that sustainability.
I believe permaculture's principles and practices are robust enough to address these questions. I believe the movement is mature enough now to look honestly at where things haven't been working, to learn from what we've tried, to adjust our approach with the same attention we give to our gardens. And I believe we can draw on insights from other fields—including dynamic governance and organizational development—to strengthen how we work together.
The work I'm most interested in now is helping create spaces where personal well-being and permaculture practice are understood as interconnected. Where we can talk about what's working and what needs adjustment. Where we have clear structures for making decisions and navigating conflict. Where self-responsibility isn't just about managing our waste streams but about managing ourselves. Where we apply the same observation skills to our teams and communities that we apply to our ecosystems.

This is my invitation: to anyone who sees permaculture not just as techniques but as a practical framework for living well on this earth, and who's willing to bring other tools and perspectives to the work. Let's build this together—starting from where we actually are, building from what actually works, learning from multiple disciplines and the lived experience we've gained wandering in our own lives.
The pause taught me that sometimes the most productive thing we can do is stop, rest, heal, and return when we're ready—bringing with us everything we've learned from that time, including what we learned elsewhere.
I'm ready now. And I'm grateful for what the stepping back taught me about stepping forward—and for the unexpected teachers and experiences that filled that time.
This quote seems more applicable today than ever before:
― Bill Mollison
In the 20 years since my own permaculture design course, I am reminded again and again to return to the basics of permaculture design. It’s the “chop wood, carry water” kind of simplicity that I find comforting.
Permaculture offers a holistic approach to thriving and living that extends far beyond gardening. At its core are three foundational ethics that guide all permaculture practices: Care for the Earth, Care for People, and Care for the Future (often called “Fair Share” or “Return of Surplus”). Within this ethical framework, there are some key practices.
The first ethic recognizes our responsibility to protect and nurture natural ecosystems. This ethic is first because without it, we cannot meet any of the other needs.
Healthy soil is the foundation of all permaculture systems. This involves:
Biodiversity creates resilient ecosystems that resist pests and disease:
Water-wise practices include:
The second ethic focuses on meeting human needs sustainably and equitably.
Human habitation can be designed to work with nature. Most likely we will be adapting existing structures. Whenever possible, we want to be:
Access to healthy food and clean water is a fundamental human right:
Strong communities are resilient communities:
The third ethic acknowledges our responsibility to future generations and the equitable distribution of resources.
Creating systems where “waste” becomes a resource:
Moving beyond fossil fuels:
Safeguarding biological and cultural heritage:
What makes permaculture unique is how these practices are woven together through thoughtful design. Permaculture design principles—like obtaining a yield, using and valuing diversity, and catching and storing energy—provide the framework for implementing these ethics in practical ways.
The most effective permaculture systems address all three ethics simultaneously. For example, a well-designed food forest cares for the earth by building soil and creating habitat, cares for people by providing nutritious food and medicine, and cares for the future by sequestering carbon, cleaning water, and preserving biodiversity.
By centering these three ethics in our design decisions, permaculture offers a pathway toward truly sustainable and regenerative living that benefits all life on Earth—now and for generations to come.
So, at the end of the day, I look at what I have accomplished. Is the soil a little better today? Is there capacity to hold water appropriately in the landscape? Did I see a new species or old friends? Did I harvest something from the garden? Have I interacted with my loved ones in a positive way? Have I done something to help my community or helped those who help others in their communities?
The solutions really are simple.

This beautiful, fragile flower reminds me so much of squash blossoms. I am appreciating the delicate veins in the petals and the way it is folded and curled. But what is most lovely about the blossom is that this lily has kept on putting blooms out after (two weeks? three?) the other lilies stopped. It keeps reaching out to the sun.
I find that hopeful and beautiful.
How do you keep reaching for the sun and sharing your glorious nature?
There are hundreds of definitions of permaculture. Here's the one I use: Permaculture is an ethical system of design that integrates humans with the natural world.
Let's break that down.
Permaculture = "permanent agriculture" and "permanent culture"
Ethical = Care of the Earth (primary); Care of People; Care of the Future
System = working with an awareness of the interconnectedness of elements of any system we focus on.
of Design = We are co-creating with the Earth and with other people in a way that is intentional and careful
Integrates Humans with the Natural World = we developed a civilization/society that has disconnected us from the Earth we depend upon. (This one if full of tricky implications if you think about it.) Further, we tend to be deeply disconnected from each other.
We can do better, and we can keep improving.
I begin almost all of my permaculture design courses with the question:
What is going on in the world? What's the news?
It doesn't take long for the board to fill with "events" that, when we look at them, are systematically connected. Just as the problems are interconnected, so are the solutions.
It is time to reintegrate our way of life so that we can heal the Earth, heal ourselves, and tend to the best possible future. We can return to a life which is deeply connected--one that allows us to express the best of the human journey on the planet. What can that look like?
Most of all, this is about limiting our impact on the Earth and tipping the balance toward a way of life that will allow future generations to thrive. We can imagine, design, and enact that right now.
One of the challenges, as we have gone online is that our social evolution is on the surface. I interact with people from around the world on an almost daily basis via zoom. While the interactions with people are spread out, they are also shallower. Our mission-driven interactions allow for some connection and understanding, but there isn’t often time to build deeper connections and cultural practices which really nurture relationships and networks. In a world of 15-second Tiktok videos, how do you develop connection to a shared vision?
Our ecological and social systems are beyond the limits and collapse is underway. Collapse has been affecting people; destroying and destabilizing whole sections of population for most of my adult life. What we are talking about now is the level of acceleration. Extractive behavior continues—putting financial and social capital in the hands of the privileged. People are both distracted by social media and other entertainment and utilizing an online context to reorganize their lives and connections so that power and resources can be distributed more fairly to meet the needs of the Earth and people. Neither focusing on negative realities and despair nor toxic positivity and denial is helpful. The pandemic has given us all a moment to wake up and re-evaluate what is critically important—as well as to see the delicate situations we are in.
So, what are we to do?
Who is the “we” in that question? Permaculture people, readers of this article, family members, activists, and members of organizations. Community members. Business owners. Staff or employees. In each role, or context, we have the capacity to work from principle and pattern toward common vision. Those contexts need relatively stable boundaries. A consequence of our globally connected world—and especially the past the wealth of the past 30 years in the US and other affluent countries—is that people have been able to move where they like far from family and friends. That has been positive in many ways but limited our direct experience of community around us as well. We are lonelier and suffering more mental health issues than ever before. (Hence, projects like the Human Library.)
One of the challenges and wonders of our current world is that it is so very accessible. By nature, we define ourselves and our lives by the people with whom we have regular contact. Those are the people we are invested in. As permaculture people, we want to design systems that improve our quality of life and the lives of those we connect with. In terms of changing the world, when we put intention and choice into our systems, it can send a positive ripple out through the whole—and when many of us do this, it can rapidly change the nature of our world in a positive way. So, who is your “we”? Who do you want to design with? Who do you share a vision or mission or dream with?
Many times, we don’t get to choose everyone in our groups and collaborations. Friends of friends show up, or people respond to a call to action. A variety of perspectives are introduced. Each person has some valuable experience or question to bring to the conversation. Once we know who we are co-creating a future with—allowing for shifts and changes as life demands—we can then find the common threads and themes of our vision.
Once we know who “we” are and what we are working for, we define both the limitations and problems we need to solve, and the immediate and long-term aims implied in our vision. In 2016, at the North American Permaculture Convergence in California, I was sitting in one of many delightful, long conversations with Bonita Ford. It became clear in the conversation that we have an endless supply of good technical and design solutions to our ecological problems. However, projects fall apart over lack of ability to sustain them (financially and energetically) and old, internalized patterns of oppression and communication which feed conflict and foster differences. People leave relationships or projects and move on to something new. In a world with many options, that is perhaps for the better. But in a world of increasing constraints, moving on may not be as much of an option. (I have spoken of this concern several times in articles Permaculture Design.) In this case, we need more careful and skillful design of our social worlds to creatively respond to the moments we are in. Once our personal and social lives are more in balance, our built structures and ecological worlds are more likely to reflect this health. I’ve spoken elsewhere about personal balance and design for self-care. In the next post, I want to focus on social design and, specifically, about how sociocracy blends with permaculture in a positive way to create strong containers for our collective vision.
This post is an excerpt from the Spring 2022 issue of Permaculture Design magazine, which Rhonda edits. You can find out more about effective governance from visiting Sociocracy For All.
Over the past weekend our community saw 7″ of rain within a 24-hour period. Most of that precipitation came down within about 90 minutes. It is easy to recognize this kind of event as a climate-change related phenomena. Such events are becoming more frequent for our area. Rather than a persistent drought, we are likely to see more rain in more intense events like this one. Our community began tracking rainfall in 1895. From 1910 to 1990 there were 10 of the highest rainfalls on record. Between 1991 and 2021 we’ve had 10. The flooding that resulted was deadly and damaging. We need to respond on a personal level with our own home-designs, and on a community level.
A local activist berated city leadership for investing in public structures like a parking garage instead of better addressing climate change (1). This kind of concern–and even righteous indignation– is understandable, but he did not offer any productive suggestions. I think it would be more helpful to point toward what is needed and offer compelling arguments based on data and observation of what is working. For example, a wetlands project on the north side of the city managed the water flow from several neighborhoods and showed remarkable resilience.
Our community needs similar projects which daylight and filter water flows throughout the community. One of the more challenging aspects of these rain events is the channelized flow of water from campus through the middle of the city. For decades this waterway has been sent underground — under businesses. How many cycles of flooded basements and businesses can we carry forward into the future?
Permaculture originated in an area dealing with decades-long droughts. Swales and ponds to catch and store water make a lot of sense in a dry climate. However, in a temperate area with increasing rainfall, design solutions cannot be haphazardly adopted.
I have been advising against placing swales upslope from structures for a while now. Saturating the water table above a foundation will not work in this area any longer. I believe French drains are also insufficient. Rather, earthworks that consistently and reliably move water around and away from foundations make sense. Put your swales and water-catchment earthworks either to the side or down slope to protect your home.
We can use the design process to safeguard our homes AND increase life-sustaining systems. I calculated that in our small yard, the “upslope” generated about 29,790 gallons of water in about 90 minutes. This doesn’t include confirmed runoff from neighboring properties upslope.
People regularly underestimate what is going on. A 50-gallon rain barrel is not sufficient to irrigate a garden. How did the rain gardens fare during the recent events? My suspicion is that they were not especially helpful. (Contact me if you have data to the contrary.)
Rather, a slightly different kind of earthwork can direct water where we want it to go and provide interesting opportunities for cultivating life and living well. Tanks, cisterns, “dry” creek beds, ponds, and other catchments and holding systems can benefit us, and reduce the amount of runoff municipal systems have to deal with, but we need better observation and analysis. We need better design. Ultimately, there are difficult choices ahead.
If you would like some help with analysis, conceptual design, and next steps, contact us for a consultation?
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In this series of introduction to permaculture articles, I wanted to layout the basics. So here we are looking at the origin of permaculture. In the last one, I shared my definition of permaculture. There, I said it is "an ethical system of design that integrates humans with the natural world." There are hundreds of definitions of permaculture, and that makes it stronger.
Still, the system of design I refer to had a point of origin. Two brilliant and colorful characters, Bill Mollison and David Holmgren met when both were involved in university in Tasmania in 1972. Their months-long conversation critiquing industrial agriculture and the Green Revolution led them to the ideal of "permanent agriculture."
Their synthesis of observed indigenous wisdom and practice, systems thinking, and the new understandings of ecological science led to not only an understanding of the damage industrial agricultural systems were wreaking in a globalizing world, but the impact on culture and a process for undoing the damage. This design process is grounded in the three ethics (Care of the Earth, Care of People, and Care of the Future). The process also guides us to mimic the natural patterns found in any particular place. All culture begins in nature.
In practical terms, this means permaculture relies heavily on restoring perennial plant systems using new combinations of productive, high-yielding species. Tending landscapes using these strategies reinvigorates the systems indigenous humans created and tended around the world throughout our history as a species.
And, there was precedent in academic and scientific circles as well. J. Russell Smith had published a book on Tree Crops (1929) in the horticultural ferment of the 1920's, and Masanobu Fukuoka's One Straw Revolution (1975) was spreading about the same time that Permaculture One (1978) was published.


As I mentioned, indigenous humans around the planet and throughout time created systems of tending the landscape. Some were more successful than others (three previous civilizations failed in China according to the archeological data). In fact, I've come to believe that any human dependent on the land they have access to and with enough resourcefulness time to experiment will come up with many of the strategies and techniques utilized in permaculture design. For example, weir systems harvesting from the tides are very similar between the Haida of the Pacific Northwest and those found on ancient British coasts.
From a more recent experience, my own grandfather developed gardens and systems in his many garden farms in the 1970s-90s. Despite his poverty and lack of education, he developed massive gardens at multiple sites that incorporated trees, shrubs, annual crops, hoop houses, poultry and rabbits. His plantings were on contour and used the light and microclimates to advantage. He used deep mulch to control weeds and keep pathways clear. He heated his home with scrap wood from the local sawmill, canned a massive amount of food. There was cold storage on a north-facing porch. Water was tucked away in gallon jugs, in case the well went dry. We foraged for nuts, mushrooms, wild medicines, and berries regularly.
There is a lot, looking back, that came from trial and error. His awareness of what was happening in his gardens (all five of them stretched over the county) was amazing. Frequently he would pause to show me some plant he'd imported and grown for the first time.
I am fairly certain he never heard of permaculture. A deeply conservative man, he likely wouldn't have been a Mother Earth News reader either. 🙂 That didn't stop him from being connected to the Earth and the cycles of creation and tending implied in permaculture.
Personally, I believe we all need to re-develop our relationship to the Earth (hence Touch the Earth), and to live in relationship to that Earth in a way that is mutually healing. In my journeys, I've connected with many others who share this perspective.
Permaculture spread initially through publications. There was Permaculture One, then Permaculture Two, then The Designers Manual, then came the Introduction to Permaculture. By this point, Mollison had gone around the world planting the system among likely candidates.
The first international permaculture convergence (IPC) happened in the early 1980s. The IPC agreed to a standard curriculum for a permaculture design course by the mid-1980s. This meant permaculture people around the planet had a common foundation for sharing ideas. From there, permaculture courses and institutes have grown to bring an understanding and practice to hundreds of thousands of people.
In North America the first courses were in 1982 and 1983. Mollison essentially said, if you've taken the course go teach. Amazing projects came out of those initial courses. Slowly into the 1990's more teachers and teaching teams formed. By the time I took my own course in 2005, permaculture was still largely unheard of. North American permaculture has been weedy and wild. Still, more people are at least familiar with the term and have a sense of what permaculture is. More education is needed--and a lot more implementation.
From my perspective, the permaculture design course is an onramp for people from mainstream society to a better future. It's just the beginning of a cultural shift. There are other doorways to that shift, but permaculture design has a lot of tools in the toolbox. There is a great deal of potential for building bridges between people who experience the world in radically different ways, but find a common vision of where they want to go.
It is late January. While walking around a consulting client’s property yesterday, I saw the early bulbs just beginning to peek up above the soil. In my own garden, spring herbs are already beginning to conservatively creep across the ground in the warmer, protected spots. Spring seeding is beginning to happen, and I know that the buds on the trees are beginning to change in the warmer periods.

Nature doesn’t have an on/off switch like our mechanical systems. There is resilience built in to the constant use of energy. Just so, I believe that most people have in the back of their minds and the depths of their heart a desire and a commitment to a beautiful, healthy, just world. The rush and stress are there—but beneath them is the courage and imagination to see a better world.
At the Global Earth Repair Conference in Port Townsend, Washington last May, Precious Phiri gave a powerful keynote. Behind her, on a large screen was a hand-drawn image of an adult sharing with a child—and noting that in 2019, the world woke up and it all changed for the better. The sign said, “And then in 2019 everyone came together and fixed the climate even though it was hard. That was our finest hour.” Until that moment, I was sensitive to the collective grief and worry and persistence of the 500 people gathered. That simple drawing raised the question: how did the world get better? How did we come together and heal the Earth? Each other?

Seven months later, with Rob Hopkins’ book From What Is…to What If? in front of me, I recognize the same question and the same feeling of possibility. What if?

I am exploring this question for myself…and I am very curious to hear what you are imagining, too. I look forward to the changes possible in the year ahead.
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