Working on building reliances, and synergistic and symbiotic rebounds
Edgar Morin has been incessantly pointing out the challenge of building reliances,13 namely the art of interconnecting and connecting, between species, between oneself and others, between oneself and oneself. In this articulation, the pulses and alternations that are specific to the various bodily, socioanthropological, or cosmic phenomena are then transmuted. Relayed by void space, and openings, rapport (logos) between different realities is thus built: cycles of nature that are subject to the irregularity of variations, whether they are telluric or biological alternations and dynamics, or those of the seasons, of the sunrise and sunset, the heart, breath, sleep and wake, or concerning the rituals of social life, repeated or modified. Though the waters, air, and soils aren’t intact anymore, the elements remain a vital force that speaks to us of the secrets of Gaia and life. Gaston Bachelard explored the oneiric force of the elements, primordial matter with the ability to transport us, to make us “become one” with the world and “take part in its living whole,” through a “holistic and dynamic vision that reappears in the epistemology of contemporary ecology.”
In this context, possible creative mendings can be observed, intimately associated with existential being-there. Other healths, solidarities and happy frugalities must be cultivated, highlighting the importance of proximities that could reinvent other recreational ways. Appropriate ways to produce food can be deployed (market gardening, agricultural parks, vineyards, urban farms, vegetated roofs, community gardens…), with a focus on permaculture, local food systems, recycling, renewable energies, access to farmland and its preservation, all generate new landscapes. The challenges are political, scientific, esthetic, and ethical at the same time. In this dynamic process, based on diversities of practices and knowledge, on heritage and innovations, and which is part of an upheaval of imaginaries and value systems, what seems minor proves major, and encounters take on a power of salvation.
Other entanglements between the long term and the short term, permanence and transience, are at play, contributing to an alternative way of envisioning ourselves in relation to the world. Different kinds of agreements aim to reveal, to conserve, to fertilize, are involved, taking into account geographic, tectonic, climatic, atmospheric, biological, technical, and cultural elements. That is how landscapes at the edges between the city and the countryside, sensible densities preserving unbuilt spaces of forests, meadows, gardens and parks are imagined, but also wild nature, through the creation of breathable atmospheres… Such practices and anticipations engage us on the path of restored connections, initiate reevaluations and connections between different time frames, between stabilities and instabilities, set the near and the distant, and here and there, in resonance.