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The Natural Design Movement 3) The Natural Design Movement Everybody has to be a designer. What we’re calling for is massive creativity. The fundamental issue we’re trying to address is the rightful place of humans in the natural world. How can we go about being part of the natural design? William McDonough (in Suzuki, 1999, p.241) In March 2005, I presented a paper at the European Academy of Design conference in Bremen, Germany. It introduced the concept of the ‘natural design movement’ and discussed the relationship between eco-literacy, ethics, and aesthetics within the context of natural design. The paper proposed: “Eco-literacy – a detailed understanding of nature as a complex interacting, creative process in which humanity participates – results in a shift in perception towards an ecological ethics and aesthetics of participation that considers cultural, social and ecological, as well as economic value” (Wahl, 2005b, p.1). Such an approach tries to optimise human patterns of participation in natural process in such a way that it contributes to the health and sustainability of the overall system. The Natural Design Movement shares an ecological worldview. The movement unites diverse disciplines ranging from ecological design, industrial and urban ecology, sustainable architecture and bioregional planning to ecological economics, eco-literate education and green politics. Furthermore it considers the philosophical, sociological and psychological implications of the ecological worldview. Design in the 21st century will be grounded in eco-literacy and aspire toward community-based designs that are adapted to the specific conditions of a particular place and culture (Wahl, 2005b, p.1). The Natural Design Movement encompasses such diverse fields as ecological product-, process- and institutional design, sustainable architecture, community-, urban- and bioregional planning, industrial ecology, and ecological engineering, but also political systems of governance, ecological economics, education for sustainability, renewable resource based technologies and energy production, as well as aspects of bionics, eco-technology, and green chemistry. All of which will be discussed in more detail in chapters four and five. As I have already alluded to in chapter two, the natural design movement is united through a salutogenic intentionality behind design on all scales of the fundamentally interconnected whole in which we participate. The Natural Design Movement – Dr. Daniel Christian Wahl (PhD Thesis) 243 The perception, preservation and restoration of the condition of systemic health, or dynamic stability, are the underlying strategies of all sustainable designs. Salutogenesis, or health generation at the scale of local and global ecosystems and social systems has to become the priority of design in the 21st Century if we want to create a sustainable global civilization through diverse, locally adapted cultures of co-operation (Wahl, 2005b, pp.15-16). This chapter suggests that such a design response to the current crisis of unsustainability is already emerging, represented by a diverse, international movement which is as yet not fully integrated and conscious of its own existence. This thesis hopes to facilitate the process of networking that is necessary to unite this trans-disciplinary, scale -linking movement by providing a generalised map of its various contributories. This chapter begins with a brief history of ecologically conscious design and introduces some of the key visionaries who have prepared the ground for its emergence. It starts with an acknowledgement of the important influence of traditional and indigenous knowledge on appropriate design; and highlights the influence Sir Patrick Geddes, Lewis Mumford, Buckminster Fuller, Ian McHarg and Victor Papanek on the natural design movement. Subchapter two discusses the concept of natural design within the context of the shift in perception facilitated by an ecological worldview. It suggests that a participatory understanding of humanity’s involvement in natural process dissolves the apparent paradox of natural design which itself is simply the result of employing an epistemology of Cartesian dualism. Subchapter three explores the relationship between ecological literacy, an expanded horizon of empathy and self-identification, and ethical and aesthetic perception and judgement. It offers a more detailed exploration of how the emerging natural design movement also engenders a fundamental reconsideration of our understanding of ethics and aesthetics. Subchapter four describes how the various members of the natural design movement have approached nature as a source of knowledge, wisdom and insight that deeply informs their design process. It discusses and exemplifies a new way of learning from nature. And finally, subchapter five continues with the theme of responsible co-design of humanity’s active participation in natural processes, by exploring the notion of co-design of complex systems, which serves as a general introduction to the scales of sustainable design and the complex scale -linking issues that are explored in much more detail in chapters four and five. The Natural Design Movement 244 3.1) Exploring the History of Ecologically Conscious Design Human ingenuity may make various inventions … but it will never devise any invention more beautiful, nor more simple, nor more to the purpose than Nature does; because in her inventions nothing is wanting and nothing is superfluous. Leonardo da Vinci 1452-1519 (in Schneider, 1995, p.189) Much can be written on the history of ecologically conscious design. Human pre-history and history is full of examples of appropriate and of disastrous environmental management and resource use. The oldest written record of humanity is the Epic of Gilgamesh, a remnant of the Sumerian civilization, which inhabited the fertile crescent of Mesopotamia around 4000 BC. The epic tells the story of a king defying the warning of the forest-god Humbaba and cutting down the sacred cedar forests of Lebanon in a vain project to build ever-bigger palaces in the ancient royal city of Ur. The result was the fall of a civilization and the fertile land between Euphrates and Tigris changed into the dry and barren landscape of modern Iraq. The first surviving written message to posterity warns – in its own mythopoetical way – of the effects of bad design that ignores its context. King Gilgamesh cut down the forests and killed Humbaba. The result was a revenge of the gods or what modern science would explain by describing how deforestation alters regional climate by reducing the vegetation-driven local hydrological cycles and leads to down-wind desertification, soil erosion and salination (Hartmann, 1999, pp.85-86). Despite ancient warnings like this – and humanity’s myths, sagas, and the world’s religious scriptures are full of them (see e.g. the work of Mary Evelyn Tucker, and Joseph Campbell, or Baird Callicott, 1994))- neither examples of sustainable (ecologically conscious) design nor unsustainable design that ignores natural, social, and cultural context are hard to find. Human history provides numerous examples of localized civilizations outstripping their own resource base, which led to environmental catastrophes, wars for resources and ultimately the decline of those civilizations. First the Etruscans, then the Greeks and later the Romans, all contributed to the deforestation of North Africa and the Mediterranean coastlines – peaceful trading turned to aggressive imperialism and war, as resources declined. The Natural Design Movement 245 But we don’t have to look to ancient history to find examples. The decades of conflict between Israel and Palestine have many historical and political causes, but most of the confrontation about the territories occupied by Israel is fundamentally about access to water supplies. Likewise, the recent neo-imperialist wars of the current US administration in Afghanistan and Iraq are examples of the world’s most resource-hungry and oil-dependent nation asserting its right to secure access to resources by force. As long as the current resource gluttony of the USA, is an integral part of what George Bush senior referred to when he emphasized that “the American way of life is non negotiable,” then by implication an equitable, peaceful and sustainable future for humanity remains non-negotiable. There is no point in deferring responsibility and demonising anybody or any nation. Most people in the, so-called, developed world are currently living above the planet’s ecological means. Gandhi was right, and still is, in emphasizing: “There is plenty to meet everybody’s need, but not enough to meet everybody’s greed.” A more sustainable civilization will have to be a more ecologically conscious civilization and this includes being a more socially equitable civilization. It is a sign of bad, not sufficiently ecologically conscious design that the world’s most developed and economically powerful nations are putting the biggest strains on the world’s resources and planetary life support systems. The dominant life-style design in the industrial growth society is still dangerously disregarding ecological limits and contributing to the destruction of the planet’s life support system. Through economic globalisation, such unsustainable life-style design has now been exported to the whole world. It is an ecological and planetary impossibility for all Chinese and Indians to live the life-style and follow the patterns of production and consumption of the average US American,
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