Saturday, May 18

freedom in anonymity: ode to Palmares

"i've been around the world... TWICE..." i raised an eyebrow at my sort-of friend in the line-up on a small day at the tree, thinking to myself, "really, dude? you're gonna try to make that claim right now?" my silence didn't stop his bold statements, as he continued: "...and Palmares is the coolest thing i've ever seen..."  

while i highly doubted he'd actually been around the world ever, let alone twice, i was definitely intrigued, and i knew i had to verify his words by seeing it for myself. plus, i had lived in Costa Rica for seven years now and i figured attending the infamous fiestas at Palmares was nothing short of a rite of passage. i also had an adventurous new friend who lived up there and said his cousins had a tent party all set up and i could stay at his grandma's house if i made it there. and let's be real, i was still unemployed and desperate for new and exciting experiences, so technically there was absolutely no reason not to. it was all set, i'd make the 2 hour drive up to Palmares for the opening day of the fiestas, getting there in time to check out the tope, the most exciting part of any local celebration when tons of cowboy-clad drunk dudes on horses parade through town before the scene erupts into full-blown party mode: free-flowing beer, blaring cumbia and merengue, dirty street food, live music and rickety carnival rides.

it's Thursday morning and i'm raring to go. got my feather earring and badass new belly shirt complete with knee-length fringe, a screen-printed bandana-wearing smiley face, and the words "pura vida costa rica" written on it. if i was taking on Palmares, i was going HAM and doing this shit for real. i packed an overnight bag and stashed an adorable local surfer in the passenger seat to keep me company on the ride up. we were supposed to park at grandma's house but after driving in circles of traffic for an hour and asking random neighbors on the street for directions, it turns out grandma's house may or may not exist. we ditch the car in an overpriced lot and head toward the blaring music and screaming drunkards. it's 3pm and apparently we are more than fashionably late and completely sober. on a mission to find our friend's cousins' party tent, we wander ourselves through the maze of horse shit and inebriated half-naked teenagers drooling and grinding on eachother between rounds of vomiting in the street, what we might refer to in Costa Rica as the epitome of haciendo feo. we only have our senses and intuition to guide us, since cell phones are of course unreliable; there are dozens of thousands of people in a half-mile radius all making calls to try and find their own friends' party tents.

we wait for the policemen to part the endless river of horses dancing and prancing down the barricaded street, allowing us to shove our way to the other side. after what feels like forever, we miraculously run into a mutual friend who leads us to the party tent we've been looking for, an oasis of chill in a sea of sloppy chaos. thank god we finally made it; it's a freaking intense jungle of party people out there. our tent is a covered stage on stilts with a makeshift dj and a cooler full of pick-your-poison. i'm grateful that our more mellow surfy tunes somehow drown out the blaring reggaeton beats blasting the crowd from dozens of similar second-story tents on either side of the street overlooking the horse and human parade. it's sensory overload to say the least and i'm all but regretting my decision to be here.finding solace in our uncrowded party haven, i take a breath and look around. i barely know 3 people in this giant mess and have very few words to say to any of them at this point. there are no waves around, so we can't talk about that, and the music's too loud to talk anyway, so we just start awkwardly dancing in place, looking out to observe the scene we have for some reason chosen to make ourselves a part of. what on earth am i doing here? i'm a low-key yoga surfer chick who doesn't even really drink anymore and i'm definitely feeling way too old for any and all of this. what have i gotten myself into this time? contemplating making a smooth exit and running back to the car, driving the 2 hours back home and into the arms of someone who loves me, i somehow muster up the courage to commit to being there; maybe it wouldn't be so bad after all. it's just one day, i'm already here, i will survive.   


i grab a Pilsen from the cooler, my newfound 'if you can't beat 'em, join 'em' mentality running through my veins at 5% alcohol. so i was in, doing the things that people do at Palmares, bouncing from tent party to tent party, dancing in circles with new friends and total strangers, screaming a few lyrics of bad songs here and there, wearing Captain Morgan pirate hats and mardi gras beads and drinking whatever they put in my hand and being like, so excited, to run into anyone i even sort of know as if they are my best friend ever, ditching out every hour or so to use the filthy port-o-potty out back, climbing up tall things cuz it seems like a good idea at the time, rocking broken ice-cream cone sunglasses i find on the floor, and just generally being content to play the fool and call it a good time. because that's what everyone's doing. because that's what you do at Palmares.


we take a break for churros and pizza, sitting on the shoddy grass near the trash can, watching people trip over themselves and projectile vomit behind the bumper cars. we make moves over to the imperial beer party tent now; a two-level monstrosity i'm dying to climb up or sneak into without paying the $25 cover charge. not because i can't afford it; just because it feels like an exciting challenge. i sneak in with no bracelet and disappear, knowing that the security guy won't go through the trouble of scouring the crowd just to find little old me, the girl who thinks she's too good to pay at the door. i look around now and realize that in my narrow escape and subsequent disappearance into the intoxicated masses, i had lost the friends i was with. i was completely alone in a two-story tent full of thousands of people i didn't know.

and i liked it.  

instead of turning around to search for my crew, i buried myself deeper into the crowd, hoping they wouldn't find me and i could just be there all by myself all night long, having a great time being lost and doing mostly nothing and feeling absolutely free. it's the same feeling you get in airports and big cities, the overwhelming freedom of anonymity, where no one around you knows you or even cares that you exist. where you can be nobody or anybody all at once. there's no past to who you are or where you come from or any expectation of who you should be. in those fleeting moments in space you are you through the eyes of you and you alone. and the possibilities are endless. and you have never felt more free. 

between rounds of live latin rock and drunken dance contest hilarity on the giant stage in front of me, i meet my partner in crime. he's ecstatic that i'm wearing the crazy shirt he almost bought in Jaco as a gift for his mom back home. he dances over to me and buys me a beer; he's the gentle giant type and either quite effeminate or just foreign, i never really figured it out. either way, he's completely benign and i feel comfortable enough to steal him from his friends and enroll him completely in my impromptu shenanigans. we do a lap around the place and make our way up to the second floor. i find some banister to dance on for a minute until the security guard taps my leg and tells me to get down, initiating the new game of how long can i dance on the banister until the security guard either a) kicks me out; or b) stops caring and looks the other way. eventually, i win and banister dancing lasts another fifteen minutes or so until i get bored. then my new friend teaches me our signature dance move for the night. it's a mixture of hold-on-to-the-railing booty pop and circular hip swivel, complete with nonchalant glance to the right, then check the time on the fake watch, topped off with sexy face and eyebrow raise to the left. the perfect combination of moves to start attracting a crowd keen on joining in the fun.

"i lost my friends!!" he screams at me about 30 minutes into our solo mission. "i know!" i say, reassuring him: "that's the best part!!". then we probably high five or fist-bump or something and get back to teaching strangers our signature move. my 'friends' find me a few times, expressing worry that we lost the rest of our makeshift crew, one of the girls stressing that she can't find her phone. i obviously can't be bothered with that kind of buzzkill, so i basically blow her off and get back to having the time of my life.

"we're having the best time of anyone here!!" Robin to my Batman is loving it and stopped caring that he lost his friends, too. "i know!! isn't it the best!!?" i respond with my arms up and some semblance of a "wooooooo" noise. at this point the security guards have realized we're too ridiculous to actually pose any real issue or fall off the banister or anything, so they've lightened up and are just laughing at the spectacle before them that is us - the tall chubby guy and the little gringa letting their hair down, soaking up Palmares in all of its glory, without a care in the world. we had found our own version of the sacred in the otherwise very profane. 

at some point, the music dies down and the ugly lights come on - the universal party signal for get the fuck out. our cheeks hurting from smiling and laughing too hard all night, we know this is goodbye. "uh, i need to go find my friends..." he says almost frantically. "shit, yeah, me too..." and with one sweaty hug and absolutely no pleasantries or talk of 'let's be friends on facebook', our fleetingly perfect relationship is over. 

...then, without warning, the loneliness creeps in as i desperately search the crowd for a familiar face. it's the subtle type of homesick and longing-for-connection loneliness when you feel suddenly and completely alone despite the thousands of people surrounding you, many of whom are just as lonely as you are. i feel invisible and yet totally vulnerable all at once.

i follow the stumbling herd down the stairs and out the doors, magically reuniting with my people as if the party gods have brought us back together through some cosmic serendipity. we celebrate our reunion. except of course for the guy whose grandma's house we're supposed to be crashing at, who remains m.i.a. for the next hour and counting. now that it's 2am and i'm past sober again (luckily i had stopped drinking hours ago and had been dance-sweating beer all night), we make the executive decision to go home. my curly haired, honey-skinned, surfer babe co-pilot snores next to me as i eventually get us home after making every possible wrong turn imaginable. the drive is strangely peaceful as i replay the events of the Palmares experience in my mind.    

i'm still buzzing with that unique sense of freedom i felt being lost in the crowd. yet, i'm also very aware that feeling that free is both temporary and context-specific, and that i may only experience it a number of times in my life. the sense of adventure of being totally on your own, no one expecting anything of you, and no pressure to be the person you've always been, you are free to be whoever you happen to be in that very moment, and you can do anything your imagination can create for you. and it feels really good. it's the lure of travelling solo to exotic places, surfing a new spot among total strangers, doing things you would never do if surrounded by the people you've always known in the places you've always been. it becomes almost an obsession, the need to feel that free. it's a unique high with an eerily predictable low: your fleeting freedom fades to a deep loneliness that tears at your heart, a loneliness you will exhaust all avenues to remedy. and you recognize that your freedom in pure solitude comes at a hefty price. and you are totally and overwhelmingly alone. 

"happiness is only real when shared". Into the Wild's prophetic message warns wanderlust travelers and roaming vagabonds of this same sentiment: losing yourself to find yourself ends with you alone and gasping for breath in the wilderness; a lonely soul dies in a dark sea of  regret that it has sacrificed a lifetime of shared happiness for those fleeting moments of absolute freedom. it's a thin line, that between free and lonely, and you only know it when you've felt both extremes - one has you soaring, and the other, clawing at the sand, crying.

but i think Palmares has me at a different conclusion: that it's only once you've experienced such an intense sense of freedom and its inevitably ensuing loneliness that you can truly appreciate the relationships and places that comprise the familiar happenstance of your everyday reality, the people and settings that have made you you. and it's not a choice of one or the other - escape to an eventually lonely freedom or resignation to a suffocating familiarity forever - but rather a constant dance between the two, finding our own personal balance by living each extreme every once in a while to wake us up to what really matters in our lives. while extreme freedom helps create space for personal evolution and renewal through liberation from societal or self-inflicted expectations as the means to be and express our ever-changing authentic selves, the loneliness reminds us of our need for connection to others as beings in this shared human experience. in the end, we might not have to choose all or nothing when it comes to freedom or familiarity; perhaps we just need to feel both to different degrees at different times in our lives to keep us sane. 

and for many of us, maybe all it takes is getting lost in the crowd once a year at the fiestas in Palmares.    

Tuesday, April 16

tia tarantula: words of wisdom from auntie taaaaa

and no, that's not a typo or a means to preserve my identity. taaaaa is what my two-going-on-three-year-old nephew calls me, the intonation dipping on the second and third aa's and then rising again at the end in a perfectly harmonious high-pitched melody. it's either that, or just plain 'T' when we're having more serious conversation. and now that we've been in eachother's lives for nearly three years, i've learned a thing or two that sisters everywhere need to know before embarking on this path of auntie bliss.

1. if you let a two year-old play in the car to his heart's content (the actual car with a working engine in the driveway, not the Fisher Price mobile that runs on tiny flinstone feet in the kitchen) as the method to prove your expert logic that once he overdoes it and the novelty wears off, he'll abandon it for a new activity in a few hours' time, you and your hypothesis will be wrong. and he will magically lodge a teeny piece of metal in the ignition. and you will miss story time at the library because you're waiting four hours for the locksmith to show up. and it will cost $300 to fix. and said two year-old will still want to play in the car. forever.

2. your electronics are the most sought-after 'toys' around, and you are putty in his hands when he steals your phone and you try to make him give it back and he says, "c'mon taaaa, justwannacallbuddies". you are powerless against such statements and you let him call buddies until he runs out of things to say to them.

3. raffi DVDs and goodnight moon are your secret weapons

4. bath-time goes much more smoothly when you get in the bath, too. and yes, that includes fingerpaints and rubber duckies, and usually some singing.

5a. resorting to reason in the midst of a tantrum will get you nowhere and you will end up tearing your hair out in frustration while he kicks and screams in timeout until he can barely breathe. that's what timeout is for - space for the emotional release of not getting to do exactly what you want to do at any given time. It rarely serves for 'sitting and thinking about what you've done' as we strange adult humans like to think. 

5b. emotion, not logic, drives two year-olds' decisions, and when they discover their own free will you are completely fucked. and the sooner you get that and learn to accept it, the happier we all shall be. 

6.  no means yes and don't means do. kind of like dating.

7. when he is silent for longer than 45 seconds, it means he's playing with kitchen knives, drinking clorox, putting his finger in the electrical outlet and painting the microwave with your nail polish, all at the same time. seriously, go find him right now.

8. if there is music, you are dancing. 

9. your baby (well, technically he's your sister's baby, which confuses people when you refer to him as your baby, but really, he's yours too and they obviously just don't get it) is your most favorite person on earth and you will squeeze him until he kicks you to let him down and you will always cry when you kiss him goodbye. it's even worse when you have to do it when he's in his car seat and he gives you a wave and says 'bye taaaaa' with the same nonchalance as when he leaves the room only to return with 'hi taaaa' 6 seconds later. while you're fighting tears walking to the bus, he's all calm and collected because he doesn't realize that the lag time between this 'bye taaaaa' and the next 'hi taaaaa' might very well be 6 months and counting. :( 

10. changing a poopy diaper is disgusting and there is no reason that you should ever have to do it. that's what mommy and daddy and grandma are for. 

11. waking up is the most exciting moment of the day so you better be on your shit.

12. polygamous marriages start making a whole lot more sense right about now.

13. if being an auntie makes you think you are ready for kids of your own, you are an idiot. kids are terrifyingly insane and the fact that you can babysit successfully for 2 hours (and by success i mean no one dies) does not mean you have the first clue about being a mom. that shit is impossible. if anything, embrace your blissful auntie-dom as the best form of birth control ever and drag it out as long as biologically possible. 

14. playgrounds and jumpy castles are your living nightmare - the number of things that can go wrong there are just so beyond your wildest imagination that even thinking of going there for an hour gives you chest pains. safer option: running around New England cemeteries. 

and there you have it friends, 14 lessons from wise old tia tarantula. may we continue learning from our babies and celebrating that our sisters get to be moms while we get to play all day and give the kiddos everything they want and then hand them back to their parents just before they throw a tantrum or shit their pants. 

...good night mush. 

Thursday, March 28

coastal development & anthropology of surfing: university field course in Costa Rica


teamed up with Dr. Bro, expert environmental anthropologist-slash-formidably mustached lifelong surfer, we took on a crew of fifteen of UGA’s brightest minds, the kids they pay to stay in-state instead of going Ivy League, offering them the chance to explore Costa Rica’s Guanacaste coastline, learning to surf and studying the relationships between surfing, tourism and development in one of the world’s leading surf tourism destinations. the following are highlights from the course.

1. Marco, Jose and Choco keep it real
after pulling a few teeth, the guys at Choco’s Surf School finally agreed to sit with us on the beach and share about their experiences as surfers growing up in the now bustling tourist town of Samara. they told stories of having to hide their boards on the beach so dad wouldn’t take them away as punishment for not going to class; the days when it was nearly impossible to get a board so they’d take turns on the ones that gringos and family members had gifted them; and how they would never trade surfing for anything on earth. Marco and Jose agreed that Choco‘s classic surf style was the best, with all the kids in town trying to copy his moves – after all, now in his 40’s, he’s one of the original cats from the pioneering generation of Costa Rican surfing. and he kills it on longboard in the national surf circuit.

they reminisced about the old days before tourists starting showing up in Samara, expressing nostalgia for the past, yet acknowledging how tourism had provided them with a legitimate livelihood as the foremost surf school in town. their way of giving back to the community is through using profits to support local kids in surfing and helping keep the beach clean. and they agreed that the only way to protect Samara from ‘becoming another Tamarindo’ is for the community to be organized against foreign interests and the easily-bought municipal government. through his high-fashion mirrored sunglasses – so hot right now -- Marco shared a funny story about how the municipality had sold the soccer field in town to a foreign resort developer, but since his grandfather had gifted that piece of land to the community, they had to battle with the government to revoke the property title already given to the gringo. in the end, they were successful and the soccer field is still a soccer field, an important cultural landmark in Samara and local mainstay in any Costa Rican town.

gracias chicos, por vivir la pura vida y por compartirla con nosotros. nos vemos en mayo!  

2. turtle world wars
it’s no doubt off-putting when you first hear about a coastal community whose livelihood relies on its national monopoly over the legal distribution of Olive Ridley turtle eggs sold at farmers’ markets throughout Costa Rica. but after we visited the Asociacion de Desarrollo Integral de Ostional (ADIO), watched their informative documentary on a flat screen set up in the Community Director’s backyard (talk about field study!) and had a chance to ask a ton of clarifying questions (all the while drooling over the nonstop perfect barrels on the beach behind us), that creepy feeling about shady dealings in turtle eggs subsided as we gained a clear understanding of ADIO’s work in turtle conservation. for the past thirty years, they’ve teamed up with biologists to protect a 7km stretch of coastline from animal predators and illegal turtle egg poaching, utilizing 900 meters of those 7km for the collection of turtle eggs once every month over the course of three days. the entire community gets involved in the collection process, recognizing that conservation ensures their livelihood, creating a “symbiotic relationship between the turtles and the community,” as Gilbert Rojas explained to us on his back patio. “we help the turtles and the turtles help us.” lead biologist Rodrigo Morera assured us that the eggs extracted from the shoreline represent less than 1 per cent of the total eggs laid each year, and that this past year, nearly half-a-million adult female Olive Ridleys shored themselves to lay their eggs, the highest number recorded in the history of the arribada, the three-day period when the turtles take over the beach every month to lay eggs: an indisputable success story in turtle conservation.

while no one is getting rich from the sale of the turtle eggs, there are tangible benefits incentivizing community involvement and support for the project. each month, community members are entitled to their share of turtle eggs for household consumption, plus a small salary paid equally to everyone involved in the project – the Director receives the same number of eggs and the same pay as the egg collectors, and leftover funds support community projects and social services. With the profits from the sale of the eggs, Ostional now has a community center and functional medical clinic, and members receive health benefits, paid maternity leave and cash incentives for kids to stay in school. where the municipal government may still be unable to provide for the townspeople, ADIO has filled important gaps for social wellbeing: community-driven development in action.  

Despite criticism from other foreign and government-subsidized turtle conservation projects who hate on ADIO for profiting off turtle eggs, it’s clear that their initiatives are serving mutual benefit for both turtle and human, undoubtedly inspiring sustainable development practices across the globe, and it is indeed at least partially because of the profit motive that their conservation efforts have been so successful. And when haters like the foreign scientists at the Leatherback turtle reserve of the Parque Nacional Marino Las Baulas, whose nearly 25 year government-funded project to save the Leatherback turtles has been nothing short of a failure (read: current adult female leatherback population diminishing rapidly, down to below 20 total, despite – or potentially as a result of – conservation efforts), the proof is in the (egg?) pudding.

more haters in their midst: ADIO faces real threats outside the turtle nerd world, and we were shocked to learn that Gilbert and his wife narrowly escaped death last year when their house was burnt down in the middle of the night while they were sleeping inside. “they destroyed our transport vehicle, too,” he confided in me as we said goodbye. i asked him if he knew who it was; he raised his brow and looked up at me – of course he knew who it was. “the government?” i questioned, aware of local corruption by means of vigilante injustice. “yeah, in cahoots with the poachers. they’d rather we didn’t exist here.” speechless, i gave him a hug in solidarity, promising we’d be back in May to keep supporting the project.  

i waited to tell the students until we got back on the bus; we learned firsthand it’s not all pura vida when you’re dealing in turtles.


3. changing perspectives
one of the students, admittedly outside his comfort zone, shares with the group that the course and activities have expanded his horizons, provoking him to think about things he otherwise wouldn’t, particularly tourism and development’s impact on local communities and cultures. “i’m not one of those guys you can easily make feel guilty about something i didn’t do,” he said in slow southern. “i’m not gonna feel bad for the Holocaust just because i’m German, but i will admit that coming here and talking to people has changed the way i think about a few things, especially about our role as tourists in developing countries.” knowing that he is one of our most conservative students on the course, this was a sweetly satisfying victory indeed. because that’s all we want, really, and the foundation for why we do what we do: sharing realities to open horizons and potentially shift thought patterns and ways of being toward greater sustainability and social harmony. i’m sure i was grinning like an idiot.

another validating verbatim testimonial: “although i was vaguely aware of some of the issues we talked about, the trip brought them to the forefront of my mind. even though it was such a short trip, i feel like i have a much broader perspective on things--ecotourism, market economics, community activism, foreign vs. local ownership and investment, etc. i loved learning how to surf, and i definitely plan continuing to learn sometime in the future. what resonated most personally with me was when we talked to Javier in the dessert shop near Playa Negra. he talked about living a simpler life and being more fulfilled not in spite of but rather because of it. he was always smiling and seemed to just radiate positive energy. he looked so youthful and happy that i was genuinely shocked when he said he was about to turn 43. i'm glad i was sitting on that side of the table and was able to have a more in depth conversation with him, because it definitely made me rethink the way I live my life.”  he’s right, too, Javier is rad, and embodies so much of what the surfer lifestyle is all about – finding your happiness in nature and the simple things in life, being open to every adventure, and living your dreams one wave at a time.

4. challenging climate change solutions
“but what if i don’t want to compost or make biodiesel in my backyard or do all the things i’m supposed to do to save the planet? what if I’m just not willing to do that?” this honest question -- posed to professor, biodiesel guru and environmental news blogger, Ryan King, whose talk on Safari Surf School’s new biofuel project in Playa Guiones sparked controversy when it digressed into theories of global change science and the destruction of energy infrastructure as green anarchy’s valiant means of protest -- brought existing tensions to light as students reflected on their own roles in climate change and what they could possibly do about it. in a world preaching ‘be the change you wish you to see’, it takes courage to admit you’re not willing to act locally while thinking globally, reminding the environmental movement that it’s still quite an uphill battle, perhaps requiring adjustments in rhetoric and strategy to appeal to those who, quite frankly, might not be rolling up their sleeves and starting the next community garden. we hope they get on board, and they very well might, most likely out of necessity rather than inspired motivation to the save the world; but when these kinds of challenges emerge, we need compassion and real answers, not defensive quips that further alienate those questioning our solutions. how else will we move from preaching to the choir to actually achieving our critical mass?

(un)coincidentally, on the last day of the course, another student’s shirt had written on it in bold block letters: ‘if you’re not part of the solution, you’re part of the problem’. i smiled at the perfect irony and felt en eerie sense of closure as i watched those words bounce through the security checkpoint before disappearing into airport anonymity.

5. the full-circle fallout: embodying that which i despise
two days after the course, feeling pretty damn good about myself that i might have contributed to greater awareness among a group of in-the-know students, i awoke to find this message waiting for me in my facebook inbox:

“what a bad person you are! left my brother hanging! what it's really wrong with you Americans that can insult humble hard working people and simply walk away like nothing! don't you ever get near me! i am tired of dishonest people! be responsible!"

my (apparently now former) friend was referring to an incident where i had reserved 7 longboards from his brother in Avellanas only to have to cancel an hour beforehand when all of the students decided they were tired and didn’t want to surf. understandably, dude was pissed, and i had no clue how to play it. should i have paid him for the boards we didn’t use with money that wasn’t mine for a service that wasn’t rendered? maybe. instead, i apologized profusely and told him it was out of my hands, and that we still wanted to rent boards the next day and that it would be cool if he wanted to charge us extra for what he might have lost in income from the day before. he wasn’t having it, and wasn’t about to reserve boards again without a deposit for a flaky gringa who very well might cancel again at the last minute. i totally understood and told him i’d call the next day if we were going to rent boards. we ended up renting elsewhere to avoid the drama, especially since it was super windy and not that many of the students wanted to surf anyway. i invited him and the other surf instructors to join us for lunch, but got no response. it was probably received as a slap in the face, a pathetic consolation prize for being out the $160 bucks he’d been counting on.

i still don’t know if i did the right thing, but i can’t go back in time and change it, and it still bothers me thinking about it. especially the part about being grouped with ‘you Americans who insult humble hardworking people and simply walk away like nothing”. that part cuts like a knife, since i’ve really worked hard to never embody that image i so despise. in fact, i spent a lot of time in the course itself talking about ownership and how we as gringos have fucked a lot of things up here as tourists and ex-pat surfers trying to live the dream. so being perceived as one of ‘those Americans’ still makes me cringe in my bones, since i’ve always seen myself as one of the good guys trying hard to support local biz and find my niche within the existing community with as little negative impact as possible. but maybe that’s my own naively impossible dream and looking myself in the mirror through the hard words of someone i respect makes it all the more difficult to believe. is there no such thing as ‘a good gringo’? or is it just that so many gringos have given us a bad name that when we make a human mistake or a difficult judgment call in a sticky situation, we’re all grouped together and written off as ‘you Americans doing X thing wrong’? how do we live in the narrow confines of a box like that?

either way, tensions are no doubt rising in the tico-gringo dynamics of puravidalandia, and the surfer community is no exception.  i have a feeling it’s going to get hotter before it gets cool again, but in that scenario, i hope i can still be one of the good guys, even if i never succeed in wiping the gringa stamp off my forehead.    

Friday, March 22

he who knows nose

i’m back again, this time with more conviction. “let me be guided to the right decision today,” i shared silently with the cosmos, my intention clear as the elevator reached the seventh floor. they were surprised to see me as i slid open the glass door; the empty office awash in dust and fresh paint. “can we help you?” they questioned, not sure what to make of me with my sandals, feather earring and unkempt sun-bleached hair, looking like i stepped out of a parallel universe. i tilted my head to the side, confused. “yes, I have an appointment with Dr. A at 11:00am?” i’m unsure myself now – am i at the right place? did i get the day wrong? that must be it; the appointment was for tomorrow and i was a day early – now it makes sense. “oh yes, Ms. Ruttenberg, i remember, the one with the broken nose who now has insurance… yes yes, right this way.” Dr. A jumps up from his relaxed position in the formerly elegant reception area and, noticeably embarrassed, leads me through the door. “tranquilo,” i assure him. it’s no big deal he spaced on my appointment, i was just glad he was actually there and willing to see me.


dozens of framed certificates of achievement that once adorned the bare walls now crowded the desk as i sat opposite him in the newly expanded office; they’re renovating and it’s apparently taking longer than expected. he begins writing my name on a blank piece of paper in frantic script, seemingly quite eager to get this done and me out of there. “you live at the beach, right?” i pause. that should be an easy one, but truth is i’m not sure how to respond, since quite frankly i don’t really live anywhere at the moment. i had spent the past few days helping my parents at AmaTierra, and before that i was on the road surf-tour guiding along the Guanacaste coast, and before that i was visiting my sister and meeting her new baby in Connecticut and traipsing through the snow in Maine, and before that i was camping out dancing to the moon in the middle of nowhere, and before that i was at the beach in Jaco for a few weeks and even paid the friends i was crashing with what little rent i could afford, so maybe that qualifies as living at the beach... “yeah, I live in Jaco,” i said finally, not wanting to delve into the details; there was obviously no time for pleasantries. 

“so when do you want to do this?" he asked, "and is your insurance going to cover it?” slow down, Ace, i thought to myself, i just got here – don’t you want to ask me how i’m feeling or look at it first? wine and dine me a little bit? “well, that’s what I wanted to talk to you about," i'm apparently equally all business now. "the only way I can do it is if insurance covers it. i broke it on November 7 and didn’t get insurance until November 29, and now it’s late March and i need the insurance company to pay for it if i’m going to even consider it at all.” As i spoke, fresh doubts grew in my headspace. i hadn’t yet convinced myself that this was the right thing to do. i made the appointment on a whim since i would be in the neighborhood, and really, over the past few months i had already decided i wasn’t going to do it, and that i was okay with having a twisty nose forever and always. if i get it fixed, then it will just be a liability and chances are i’d break it again some other time on some other crazy surf adventure in a foreign sea and have to go through the whole process again. and really, my friends assure me, it’s not that bad. but after a week on the road eating a bunch of junk i felt flabby and my skin was a wreck and i was feeling generally not so great about myself, and you know what? maybe I don’t want a crooked nose for the rest of my life. is that so wrong? does that make me inexcusably vain or just a little bit normal? 

i took self-photos in the mirror from every angle and uploaded them to Microsoft Paint, using the drawing tool to rudimentarily shave the bump off my profile, trying to get an idea of what i might look like following surgery; my homemade “after” pic. i showed my mom and she thought it looked pretty good. satisfied, i thought, why not? It’s just an appointment, let’s see what he has to say, and if insurance will cover it maybe i’ll go for it. i have the time now before I fly to New York to present on capitalism, commodities and culture at that grad student conference, and it would heal in time for me to still surf Negra and Witch’s Rock in May when I’ll be tour guiding another surf course. the timing’s perfect, especially since Dr. A assured me last time i was there that it would only be swollen for a week. i could do that.

“but we can’t lie,” he said, still scribbling notes on the page. “if they find out i fabricated anything on the report, they’ll take away my license and i’ll never be able to practice again.” wait, really? are we on Grey’s Anatomy or is this the real world where doctors don’t care who pays them as long as they get paid. shit, now it’s never going to work. i start gathering my things ready to bolt. i was banking on an experienced plastic surgeon in his sixties knowing a thing or two about working the system, maybe fudging the dates a few weeks to help a patient out, not freaking out about committing serious insurance fraud. no dice, i start saying things like “oh of course, and i would never ask you to LIE; I completely respect your ethics as a medical professional and I don’t want to lie either, and it’s not a lie really, you see, for the past few weeks i’ve been getting these strange sinus headaches after I get out of the water and it’s just…”

“okay, here’s what we can do,” ah yes, there he is, work with me my brother. “go to the insurance office downstairs and explain your accident to them: you were at a New Year’s party and someone hit your nose and tweaked it a little bit and it started bleeding but you thought it was fine so you didn’t do anything about it at the time, but now a few months later you are having trouble breathing and i, as your doctor, ordered x-rays since your septum is most likely broken…” i stop him mid-sentence, knowing his plan is foiled, but still very impressed with his creativity: “when you looked at the x-rays i got in Colombia the first time i was here you said my septum isn’t broken, so won’t they see that when they look at the x-ray report?” “oh,” he says, scratching his pen over the words ‘New Year’s party’. i reminded him that it was a surfing accident; we didn’t have to white-lie about how it happened, just about when. he writes me an order for a new set of x-rays, and changes his notes to include surfing in the description, assuring me that he’ll tell his secretary to erase my visit in November from record in case the insurance company checks into it. 'FIRST VISIT', he jots down at the top of his barely legible page with my name on it.

he’s already standing up ready to usher me out. i remember this from last time and knew i’d have to get feisty to have him answer some actual questions about the invasive procedure i was considering subjecting myself to, let alone look at or touch my nose before i went under the knife anesthetized in a few days’ time. “could you tell me a little bit about the surgery, like what you would be doing to my nose?” “oh yes, i’d break your nose to make it straight again, remove that bump from there and lift the tip a little bit”. oh god, anything but the tip. that’s what I was afraid of, an upward sloping nose tip, my worst nightmare. you might as well take my entire Eastern European Jewish identity, chop me up, mush my pieces together and put me in a cookie-cutter mold, give me blond hair and blue eyes and call me Christie. “do you really have to lift the tip? like what i really want is just my old nose back, like what it looked like before i broke it, pretty much the same nose, just straight again.” he didn’t know what to do with me. “you mean you still want that bump?” yes, i still want the fucking bump, i want the same nose i had before my surfboard smashed it into a million pieces in the middle of the Pacific ocean a three hour boat ride away from anything resembling civilization, buckets of blood and a fountain of tears pouring down my face.

now he’s showing me his sales catalogue: binders full of noses showcasing his work over the years. “see, look at her witch nose before and how beautiful she looks afterwards. they used to to call her a witch! she has beautiful eyes, but before surgery all anyone could look at was that horrific nose. this is what we would do with your nose, just remove that bump and lift the tip, just a millimeter; see how much better that looks now?” in some of the cases, i agreed with him and the women did look better and brighter in their after photos. But for some of them, i just felt sad that they would go through such a painful process to try and look a little more like what society tells us is beautiful, shaving off their bumps that once gave them character and told a story about their heritage and ethnic identity, trading them in for the image of cultural homogenization that we call 'pretty'. 

i think that’s why this whole process of considering fixing my nose has freaked me out so much. when you have what’s considered an ‘ethnic’ nose, it takes on a personality of its own and becomes such a part of who you are that thinking about changing it becomes an identity crisis. you’ve most likely experienced an evolving lifelong relationship with your nose: first you hate it because it’s huge and the girls in the fashion magazines all have cute button noses and you wish you looked more like that and you start plotting with your girlfriends about getting drunk and smashing your nose with a frying pan so it looks like an accident and then you’d have to get it fixed; then a few years later you learn to accept that, yeah, you might have a giant schnoz, but you’re still a beautiful person in spite of it, especially since true beauty is on the inside, right?; and then finally, into your twenties, you look in the mirror and you actually feel beautiful because now you’re proud of your big Jewish nose because it makes you different and you actually celebrate it because it connects you to your ancestors and all of that history, and to think about changing that would mean losing that connection; in essence, losing a big part of yourself.  

i’m fighting tears again as he flips through the pages of noses, continuing his sales pitch on where he was educated and how he has forty years’ experience and was the director of plastic surgery at the fancy private hospital, as if all that is going to make me feel better about shedding a piece of who i am. i know he’s the best for the job, which is why i came back; if i’m actually going to do this, of course i want the best. but i’m also reminded of why i ran out of there the first time; the whole business transaction feel of a salesman surgeon selling perfect little noses to whomever will pay for them. and after i had called him months ago to tell him i was going to wait and think about it more, his response still lingers in my ears: “if you were my daughter, i would tell you to do it right away; now you’re going to have a crooked little nose that’s harder to fix later.” “thanks for your medical opinion,” i had said, feeling the whip of his words in the pit of my stomach as I hung up. crooked little nose.

“but, you know, it’s your decision,” he says, playing a little reverse 'i don't need you' psychology on me. “think about it and let me know. you know you will look better afterwards with a straight nose, so if you decide to do it, give me a call and we can schedule it for early next week before i leave for Semana Santa.” i thank him for his time and book the procedure tentatively for this upcoming Tuesday, of course pending insurance approval and my committed change of heart. “we’ll be in touch,” Dr. A’s secretary says, smiling; the “don’t call us, we’ll call you” of the plastic surgery industry. 

i fill out the required paperwork and get the x-ray report the insurance company needs to be sure my surgery isn’t just cosmetic, in which case they wouldn’t have to cover it. “so what if you’re in an accident and you chop off your ear somehow? insurance doesn't cover that because your eardrum still works fine without the fleshy part of your ear?” i ask the pubescent insurance rep in the hospital lobby. “i know, it’s a strange policy,” he responds emotionless; it’s not his first time hearing a commentary like that from a smartass like me. i figure the traces of fracture from four months ago would appear all but healed on today’s x-ray, so insurance paying for it was going to be a total longshot. they’d decide it was an elective procedure for cosmetic purposes only and put it in the ‘no’ pile. my crooked bump was safe; i exhaled relief as i walked out the automatic doors into the parking lot.

i hadn't paid much mind to the words on the x-ray report before leaving the hospital since my Spanish vocab doesn’t yet include technical medical terminology. when I got home later that evening, i typed the short paragraph into google translate and gazed in shock at the words on the screen:

Observed deviated septum to the left, along with right inferior turbinate hypertrophy; evident traces of fracture lines in the nasal bones at the middle third section, drawing attention to the loss of bone density at the distal end of the fracture. Moderate depression of bone structure. No soft tissue augmentation observed.  

DEVIATED SEPTUM TO THE LEFT?!? WHAT!? i’m no MD but i’m pretty sure that’s a medical issue requiring a medical procedure to correct. i stare eyes-wide into digital nowhereland and trace my displaced nasal bones between my thumb and index finger. shit. does this mean it's bye-bye bump forever?                       


Thursday, February 21

The Awakening (part 3 of 5): In with the New

Alternative Approaches of the New Paradigm

Now into the second decade of the twenty-first century, we face global crises at all levels - environmental, social, economic, political, and spiritual. And while these crises are still being treated as separate concerns in policy and activism, we are now coming to recognize that they are actually the interrelated dimensions of one single crisis; that is, the crisis of a dying paradigm out of touch with our evolving global reality. As we shed the principles and values of the formerly predominant world view, we abandon an ethos founded on materialism, objectivity, individualism, rationality, competition, linear and fragmented patterns of organization, intellectuality, scientific thought and social mechanization toward cultural uniformity (what Vandana Shiva refers to as “mono-culture of the mind”)[1]. Illustrative of this ethos is the principle of linear rational logic – if A is true, non-A is false – which has come to determine a uni-visional approach to social, human and economic development whereby civilization is organized into systems of uniformity with the same objectives (A), assuming that aberration from the established norm (not A) is incorrect[2]. We see this manifest in the homogenization of education, medicine, media, political systems, industrialization, and culture, where the dominant practices developed in the North have been exported through historic processes of colonization and present-day neocolonialism. As these systems create their own cyclical crises and eventual demise, there is no space to overcome them through the practices and principles of the disintegrating paradigm and its uni-visional logic.

To replace the old, new perspectives and changing relationships of the integral or holistic world view are coming to define the emerging paradigm, embracing a very different understanding of reality based on interconnection and collectivity, creating an ethos of symbiotic relationships, mutual learning, systems thinking, the network as the principal pattern of organization, a blending of science and spirituality around a unifying perspective of oneness[3], re-humanization of people as dynamic and diverse social-emotional beings, and an acceptance of the unpredictability of a constantly changing and subjective reality[4] .  As a new lens of perceiving the world and universe, the emerging paradigm affects all disciplines in a number of varied, yet interconnected ways. First and foremost, it entails a distinct recognition that we cannot rely on the systems of the old paradigm to fix the problems they have created[5]; instead, a radical overhaul is needed since “every part of life is contaminated”[6]. In other words, overcoming today’s many crises is not a matter of applying technical adjustments within existing structures, but rather of systemic change by shifting into the new world view, where innovative strategies have space to address our shared challenges. As piecemeal interventions prove insufficient, alternative approaches are taking shape, reflecting the principles and values of the new paradigm. The following is an expose of some of the approaches of the new paradigm.

Economics as if People and the Environment Mattered

According to Fritjof Capra, author of The Hidden Connections: A Science for Sustainable Living: “The great challenge of the twenty-first century will be to change the value system underlying the global economy so as to make it compatible with the demands of human dignity and ecological sustainability.”[7] This assertion finds resonance within the new paradigm’s understanding of the interrelationships between all living systems, whereby human practices are enmeshed with the patterns and flows of the natural world[8]. Similarly, new ecologically sound economic principles recognize the dire need to re-envision the relationships between economics, people and the environment to ensure the survival of humanity and the planet. This requires an overhaul of how we view our current economic system, transforming the perception that nature and humans are subservient instruments of the economy in the service of the global capitalist framework, and instead rightly repositioning the economy within the all-encompassing biosphere in the service of humanity and the Earth on which all life depends. This understanding has informed an array of practices based on a re-valuing of the laws of nature and the re-humanization of people toward an economics of human dignity and sustainability.

While a world without economic growth may still be politically unthinkable at the international level given the entrenched power of elite interests who profit from a continuous reliance on growth, the physical impossibility of sustaining limitless growth beyond the short-term is indisputable given our finite natural environment[9]. As our global society acknowledges the limits to growth, a new ecological economics is emerging to counter the destructive practices of our current economic system. The main principles of an ecological economics for the new paradigm include overcoming skepticism that environmental strategies are extraneous to economics or inherently ‘uneconomic’[10]; deep ecology, or the recognition that nature is our living partner in the systemically related everything[11]; and eco-design through eco-effectiveness to learn from natural processes of symbiosis to not only redesign technologies and transform production cycles toward zero waste and local self-sufficiency, but also to use ‘waste’ as part of the production process to yield even more useful byproducts for society.[12] [13]

Tangible practices related to these principles include permaculture and ecological clusters (see image below) for zero-waste production and organic farming, local organization to support sustainable community projects, bottom-up approaches to learn from indigenous and local knowledge, and bio-mimicry – learning sustainable practices based on nature’s own symbiotic relationships (e.g. bacteria to purify water; animals to eat insects instead of pesticides, etc.). The global network of Zero Emissions Research and Initiatives and the related field of Blue Economy have been instrumental in designing and informing these and other practices of sustainability for communities and businesses. Similarly, the Earth Charter and the Natural Step Framework act as a guide for sustainable strategies currently being created and implemented in communities seeking solutions to today’s challenges.

In the wider framework, economic principles and policy approaches have been designed for a socially and environmentally responsible political economy, founded on the concepts of de-growth (a voluntary reduction of the size of the economic system through lower production and consumption seeking social justice, wellbeing and ecological sustainability[14]) and the steady-state economy (“constant stocks of people and artifacts, maintained at some desired, sufficient levels by… the lowest feasible flows of matter and energy from the first stage of production to the last stage of consumption”[15]), as mentioned briefly in the previous post. These movements seek to replace the destructive and de-humanizing effects of global dependence on economic growth by promoting minimal consumption and maximum wellbeing through local production, work-sharing to find an optimum balance between work time and leisure time for pursuing interests and hobbies, expanding local commons and transitioning to smaller-scale and not-for-profit enterprises like worker cooperatives[16].

These practices would be made possible through economic and monetary localization, introducing local currency to promote local consumption and abandoning a usury-based monetary system through low- or zero-interest loans issued by local public banks and credit unions; they would be incentivized based on a taxation-and-rewards system where social and environmental costs are internalized and accounted for in full to end the opposition between economy and ecology – re-pricing goods and services through full-cost accounting and taxing pollution, private land ownership, speculation, exorbitant incomes, luxury consumer goods and natural resource use while giving rewards for environmental conservation[17]. Here, the economics of the new paradigm focuses on the collective common good, restoring ‘the commons’ as non-rival and non-excludable[18], to be used by and for the people of a given community or society to serve the interests and needs of all. Charles Eisenstein takes it a step further, proposing the ‘social dividend’ as a universal social welfare scheme to cover basic life needs, which would allow people to work because they want to, not because they have to – in the process, activating individual talents and gifts toward a dignified life of pursuing that which inspires us[19]. In this scenario, people have the space to develop themselves as complete individuals and full members of communities and culture at the same time[20].

Indeed, many of these alternative approaches of the new paradigm will require a process of ‘re-skilling’[21], particularly since modern products have distanced us from knowing how to do things vital to our survival, including growing our own food, making our own clothes, building our own shelter and creating our own sources of energy. This entails a need for re-learning the skills and practices of local production toward self-sufficiency communities, including community gardening and renewable energy production, where information sharing through open-source technology and online skill-sharing will be essential. Finally, the new economics is founded on a fundamental re-valuing of society, forming institutions focused on the creation of social value and emphasizing the use-value significance of natural resources and the currently unpaid ‘core economy’ of household labor, domestic care, and raising children so crucial to maintaining functioning societies[22]. Combining E.F. Schumacher’s still very relevant call for ‘economics as if people mattered’[23] and John Michael Greer’s more recent platform on ‘economics as if survival mattered’[24], the principles, values and practices of the new economics provide realistic and useful alternative approaches for sustainable and flourishing societies of the new paradigm. As we embrace these new alternatives, perhaps society will move closer to experiencing collective “genuine wealth” - living full, robust lives according to the authentic core values of each person[25].

Sociopolitical Organization for Democratic Participation and Cultural Diversity    

The alternative economic approaches considered in the previous section are complemented by new styles of sociopolitical organization to promote social and democratic participation and celebrate diversity as two of the main tenets of the holistic world view. As we have come to learn that in the framework of global capitalism, “the real goal of a well-functioning economic system is to protect the wealth and power of the rich”[26], the current move toward non-capitalist practices of production and consumption requires significant transitions in the traditional systems of power and governance dominant in the world today. While the next installment in this series will address the role of social movements in tipping the scale toward environmental sustainability and people-centered politics, let us first understand the principles and values underlying emerging forms of sociopolitical organization.

The first principle is founded on a strong demand for government to serve people and communities rather than elite interests at odds with the needs and values of the majority and overtly destructive of nature. People are organizing into social movements to demand that their voices be heard and their political concerns be addressed, with heavy resistance to environmentally destructive energy projects and resource extraction, as well as against excessive social inequalities resulting from highly unequal power-and-money relations across the globe. Global institutions like the United Nations, World Trade Organization, World Bank and International Monetary Fund face continued criticism for being unable to respond to the concomitant crises of modernity given the power of entrenched interests guiding global policies favoring rich corporations and their detrimental practices over the demands of people everywhere. As these international institutions grow increasingly discredited, we see a shift toward decentralization and a pluralistic system of regional intergovernmental bodies and international non-governmental organizations playing a greater role in global society. With governance coming to be seen as an instrument to support cooperation, conservation and sharing, there is even greater demand for global institutions with the power to guarantee people-centered politics. Forums for exchange and sharing, such as the World Social Forum, have come to characterize new civil society relationships toward sustainable global solutions outside the traditional intergovernmental framework. A defining characteristic of these exchanges is a celebration of cultural diversity in recognition that we can learn from eachother’s differences and that there is no one right way of doing things given our distinct backgrounds and ways of life. This contrasts markedly with the uniform homogenization of the linear rational logic of the dying paradigm discussed earlier.

As new communities come together at the international level, we are also seeing greater community building at the local level to support socioeconomic localization and neighborliness to overcome shared challenges on a smaller scale. Acting locally, people are coming together to shape social change at the grassroots level, in the process transforming views, values and behaviors, which are beginning to evolve into an embodiment of the principles of the new paradigm: solidarity, collectivity, cooperation and an emphasis on interconnected relationships in harmony with nature. Local empowerment through broader social participation and political engagement at the local level supports greater resilience, efficiency and diversity in creating sustainable practices[27], and according to Matthieu Ricard, author of Happiness: Developing Life’s Most Important Skill, communities with high social involvement, volunteer organizations, spaces for sports and music and quality relationships are happy communities[28]. In responding to crisis, community engagement and people coming together to create new sustainable realities may begin to restore individuals’ sense of wellbeing currently lost in capitalism’s consumer culture.

Finally, the relationships between individuals, communities, societies and governments are also undergoing a process of transition, wherein the balance between freedom and control is being renegotiated, with people recognizing cooperation and collective values and more willing to accept tradeoffs for the benefit of the common good[29]. In this framework, government at all levels is seen as an expression of shared interests and goals, wielding control to guide decisions toward collective needs while still finding space for individual wants.

While we may still be a ways away from these principles coming to define standard practice around the world, it is useful to acknowledge the foundations of the paradigmatic shifts taking shape in hundreds of communities worldwide. In the final post in this series, we will examine a number of projects that embody the principles of the new paradigm, achieving success in new practices of ecological economics and sociopolitical organization for democratic participation and cultural diversity, inspiring hope that utopian ideals are not just words on a page, but rather possible solutions to today’s many challenges. However, as new practices of organization and economics come into being, Graeme Taylor reminds us that the new type of living social system has to evolve on its own; it cannot be invented and then assembled as in the mechanistic processes of the old paradigm; rather, it will always be a surprise, based on trial and error given the previously unknown capabilities of new systems[30].

Let us end with an important question warranting serious attention to be addressed in the next post: if we have all of these new principles and practices at our disposal to develop the systems we desire, why are they not being implemented or even discussed in policy circles and the international community? Of course, the issue here is one of power and political will – if those in positions of power who dictate the norms of our global society do not stand to gain from the implementation of the policies and practices of the new paradigm, will we ever experience the shifts necessary to support the flourishing of humanity in harmony with the Planet? Or is it all just a lost cause; a utopian pipe dream?

The next post will address the issue of power and the strength of the global countermovement. Hint: it’s closer to home than you think…     



[1] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.
[2] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.
[3] Keepin, William (2012). “Inner Net of the Heart: The Emerging Worldview of Oneness,” In Maddy Harland and William Keepin (Eds.), The Song of the Earth: A Synthesis of the Scientific and Spiritual World Views, pp.2-17. UK: Permanent Publications.
[4] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.
[5] For example, see: Lindner, Evelin (2012). A Dignity Economy: Creating an Economy that Serves Human Dignity and Preserves Our Planet. Lake Oswego: World Dignity Press; Taylor, Graeme (2008). Evolution’s Edge: The Coming Collapse and Transformation of Our World. British Colombia: New Society Publishers; Greer, John Michael (2011). The Wealth of Nature: Economics as if Survival Mattered. British Colombia: New Society Publishers; McDonough, W. and Braungart, M. (2002). Cradle to Cradle: Remaking the way we make things. North Point Press; Grignon, Paul. Money as Debt. May 9, 2012. http://www.youtube.com/watch?v=0K5_JE_gOys
[6] Lindner, Evelin (2012). A Dignity Economy: Creating an Economy that Serves Human Dignity and Preserves Our Planet. Lake Oswego: World Dignity Press.
[7] Capra, Fritoj (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday. p.262.
[8] Capra, Fritoj (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday.
[9] Daly, Herman E. (2007). Ecological Economics and Sustainable Development: Selected Essays of Herman Daly. UK: Edward Elgar Publishing.
[10] McDonough, W. and Braungart, M. (2002). Cradle to Cradle: Remaking the way we make things. North Point Press.
[11] Robert, Anne. “Paradigm Shift: New Perspectives, Changing Relationships”. Lecture delivered at the University for Peace of Costa Rica, January 28, 2013.
[12] Capra, Fritoj (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday.
[13] McDonough, W. and Braungart, M. (2002). Cradle to Cradle: Remaking the way we make things. North Point Press.
[14] François Schneider (2010). Degrowth of Production and Consumption Capacities for social justice, well­being and ecological sustainability. Second Conference on Economic Degrowth for Ecological Sustainability and Social Equity. Barcelona, March 2010. Available at: http://www.barcelona.degrowth.org/fileadmin/content/documents/Proceedings/Schneider.pdf
[15] Daly, Herman (1991). Steady-State Economics, 2nd edition. Island Press, Washington, DC. p.17
[16] For insightful reading on the de-growth movement, see: François Schneider (2010). Degrowth of Production and Consumption Capacities for social justice, well­being and ecological sustainability. Second Conference on Economic Degrowth for Ecological Sustainability and Social Equity. Barcelona, March 2010. Available at: http://www.barcelona.degrowth.org/fileadmin/content/documents/Proceedings/Schneider.pdf
[17] Eisenstein, Charles (2011). Sacred Economics: Money, Gift and Society in the Age of Transition. Berkeley, California: Evolver Editions.
[18] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.
[19] Eisenstein, Charles (2011). Sacred Economics: Money, Gift and Society in the Age of Transition. Berkeley, California: Evolver Editions.
[20] Taylor, Graeme (2008). Evolution’s Edge: The Coming Collapse and Transformation of Our World. British Colombia: New Society Publishers
[21] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.
[22] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.
[23] Schumacher, E.F. (1993). Small is Beautiful: A Study of Economics as if People Mattered. Vintage Publishers.
[24] Greer, John Michael (2011). The Wealth of Nature: Economics as if Survival Mattered. British Colombia: New Society Publishers
[25] Anielski, Mark. (2007). The Economics of Happiness. Canada: New Society Publishers.
[26] Smith, Philip & Max-Neef, Manfred. Economics Unmasked: From Power and Greed to Compassion and the Common Good.
[27] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.
[28] Ricard, Matthieu (2003). Happiness: A Guide to Developing Life´s Most Important Skill. Paris: NiL Editions.
[29] Spratt, A., & Simms, S. et al. (2010). The Great Transition: A Tale of How it Turned Out Right.
[30] Taylor, Graeme (2008). Evolution’s Edge: The Coming Collapse and Transformation of Our World. British Colombia: New Society Publishers