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147 pages, Kindle Edition
First published January 1, 2024
‘We are all having to come to terms with the uncomfortable fact that the provision of sustainable energy and affordable housing are themselves the causes of damaging habitat loss and pollution. A garden, with its complex interactions between humans and nature, is often seen as a metaphor for the wider world. But if so, is our plot a microcosm of this troubled arena or a refuge from it? I ponder these conundrums—I’m reminded that this whole business of close literary attention to the natural world began with a cricket.’
‘—environmental destruction began to be seen as linked forces in our disrespect for life. What consoles me is that there are postcards—of the gingko trees that remarkably survived just a few hundred metres from the epicentre of the explosion. Gingkos are ancient trees, native to the Far East, and have evolved through many climate shocks in their 200 million years on the planet. The heat flash from the bomb—global heating concentrated into a millisecond—incinerated their foliage and torched off the outer layers of bark. But the following spring the leaves returned and the trees flowered again—I think I see survivors—the gingkos, the arching beeches, the indomitable bush cricket—as biological anthems (from the Greek root antiphon, meaning response), songs of defiance against the forces of entropy. I don’t believe that rejoicing in them implies complacency or denial. They are arousers, both in themselves and of our spirits.’
‘There is something paternalistic in the process of embedding the sapling, the cosseting and watering, the privileging over competitors. The young tree is treated like a dependent child. Maybe this is a productive relationship, generating a sense of responsibility and what is often called ‘stewardship,’ but it can shade all too easily into a belief that trees are intrinsically feeble and reliant on us for their very existence. This is part of that ancient arrogance— which put the planet into its long fulminating state of crisis.’
‘The trees that were put in half a century ago—luckily a tad haphazardly—are beginning to look magnificently shaggy, and have already formed a closed canopy. The trees I planted myself twenty years ago—more uniformly than I realised—are growing well, though with a rather dull uprightness. But I don’t see them as ‘my’ trees—I admire their resilience, and am grateful to be a witness of their autonomous lives. I don’t so much look after them as look out for them.’
‘Seeing nature as a commodity whose purpose is to make us feel better seems to me to diminish it. We’re centre stage again—‘Calm’ is an uncommon state in nature—I have watched a swallow showing all the body language of grief over its mate, killed by flying into a plate glass window. I have grieved myself over one of our moorhen chicks, entangled to death in a burdock, and convinced that it was in some way my fault for tolerating the plant.’
‘More than 150 of Crete’s native species—some 10 per cent—are endemic, and grow nowhere else on Earth. We saw endemic tulips up on the Omalos plateau, and an endemic ‘weed’ tulip in the arable fields below. Tulipa doerfleri seems to have evolved uniquely on the island since agriculture arrived here seven thousand years ago. It has fierce scarlet flowers with black beauty spots at the base of the petals, and I watched a woman gathering these wild, ornate bouquets for market. High up in the mountains there were bleached cypress trees, some over a thousand years old, their roots flowing down cliffs and the lips of gorges like lava streams. And hills everywhere were cloaked with the lemon-yellow of euphorbias and asphodel.’
‘And I began to learn a little about the grammar of the Mediterranean flora. How it is adapted to heat and drought. How the volatile aromatics in the leaves act as a protective layer, cooling the leaves and helping to slow down water loss, just as their grey and silver colouration reflects the sun’s heat. And how it is dynamic. The low growing community—thymes, lavenders, rock roses—is called garrigue. It’s gradually infiltrated by taller evergreen shrubs— juniper, bay, broom, arbutus, mastic. When this community reaches more than a couple of metres high it’s described as maquis. Eventually forest trees may move in, but often the maquis is cut back by fires, and the whole process of succession starts again.’
‘We are rightly told to see these newcomers as warning signs of the dramatic ecological changes underway. But it’s wrong to compare them, as they have been, to ‘miners’ canaries.’ The point about the canaries was that they were gassed in their cages, mortal victims of a polluted environment. These migrant species have used their mobility to escape to more clement conditions, and we have a duty to welcome them. They are like—survivors, emblems of hope. ‘
‘Looking at our two acres now, twenty years after we moved in, I see something that might be called a fusion garden. Native plants and animals form new communities with benign immigrant species. Turkey oaks grow through the English cherries, the Painted Lady sits on the Drunken Sailor, the south-east Asian deer browses a wilding rose whose ancestors may stretch across two continents. The minor victories in a garden aren’t any answer to our global crises. The worldwide collapse of biodiversity is as great a threat to the planet as climate change, and much less addressed. And beyond the self-interest and inertia of governments and big business there are wider cultural blocks to this. We still, as a species, are largely wedded to two ingrained ideas: human privilege and nature’s dependency.’
‘I like to think that in our accidental garden we’ve had a glimpse of the fallacy—and I’d suggest, the dubious ethics—of these dogmas. Even small refuges and enclaves where natural processes are encouraged seem able to make a stand, however brief, against the tides of loss and degradation. Maybe a willingness to learn from the adaptations and solutions of life systems that have been coping with adversity for 3.7 billion years should be added to our coping strategies.’
‘I try my best to stay in my earthworm mode: low profile, minimum intervention. But I’m human—meddlers, makers, experimenters—But I keep in mind the frankly absurd privilege—and try to pay my dues. We can play other roles beyond the planning and planting and pruning, roles that are also special to our human identity. Be interpreters, scribes, witnesses, neighbours.’