The Wild Culture by Bernadette Wycks The first time that I encountered Burns Bog, I started coughing. I was walking home from work across the Lions’ Gate Bridge, from West Van to the West End. Smoke and ash swirled through the late afternoon summer sky. Someone’s careless ciga- rette had set Burns Bog on fire, and the wind had carried the news all across the Lower Mainland. The day after Ground Hog Day, the provincial govern- ment announced a surreal deal that they had in the works. The lovely and talented Small Business and Tourism Minister, Ian Waddell proposed that the PNE move out of its present location at Hastings Park (so that the PNE grounds could be returned to a more ‘natural’ park-like setting), and move it into Burns Bog (an already well-established, wild, ‘natural’ setting). The proposal also included replacing real, live animals with ‘cute’, fake, furry mas- cots (also known as a THEME PARK!); and bull-dozing approx- imately 800 hectares of the living bog, so that cute, concrete, industrial complexes and suburban bungalows could be con- structed. To placate those ‘rabid environmentalists’ (say, anyone who likes to breathe...) 1,214 hectares of the bog would be pre- served. Burns Bog is presently publicly and privately owned. The city of Delta and Vancouver’s landfill own about 610 hectares. The rest of the approximately 4,050 hectares (10 times the size of Stanley Park) is owned by cranberry and peat extrac- tors, and by Western Delta Lands Inc. (which owns 2,180 hectares). Western Delta, understandably, wants to put its prop- erty to use. They have tried different development plans over the years. One residential, commercial and industrial development was called "Bog City". However, every time WDL has brought forth a development plan in the past 11 years, they have been turned down by the Delta Council, due to the public outcry. It seems like local, Lower Mainland residents cherish walks through the bog more than strip malls and cookie-cutter condominiums. The PNE/theme park deal is pretty much dead: because of public outcry, again. However, as long as this "envi- ronmental jewel" is owned by individuals looking to drain the bog for bucks, development scares such as this one will happen again and again. Perhaps it is time that Burns Bog was completely pub- licly owned, and preserved. Seven thousand years ago, Burns Bog began as tidal flats for the Fraser River, which was a result of glaciers melting from the last ice age. Five thousand years ago, it became a lake. Cattails, rushes and new plant life began to grow. The greenery evolved into more greenery: mosses, peat and small trees. Black bears, blacktail deer, red foxes, cranes, coyotes, beaver, muskrats, porcupines and the rare Beller’s ground beetle emigrated, and still dwell in Burns Bog to this day. Today Burns Bog is one of only two nesting sites left for the Greater Sandhill Crane in the Lower Mainland. The cranes, and all the wildlife, are negatively affected by the cranberry farm- ing and development that is happening in Burns Bog. The still- ness of a wild, interconnected eco-system is being disturbed by the roar of developers, hungry to pour concrete. Which part of our culture will yell the loudest to get its own way? Do we consider wild places part of our culture? Is the fact that we value green spaces relevant in esthetic and cultural discourse? Do we define ourselves as British Columbians because we haven’t chopped down ALL the trees (and have to import lum- ber from some country like, say, Canada); that we haven’t quite destroyed ALL the animals’ habitat; that we haven’t severely pol- photo by Robert Bergen luted quite ALL of the streams, rivers, and waterways? If this need for sacred, silent green space does culturally define us, then we are going to have to start protecting what we have got left. As artists, and individuals concerned with issues of cul- ture, hopefully we connect others to wild places inside ourselves, where the imagination dwells. Carl Jung spoke in 1927 of the connection between the unconscious and the earth: "Just as, in the process of evolution, the mind has been molded by earthly conditions, the same process repeats itself under our eyes today...he who is rooted in the soil endures" (p.183). We need the outward manifestation of wild places to remind us of the wild places inside. If we let all the wild, natural, green spaces get gob- bled up by commercial, industrial and entertainment complexes (hoping to distract us from the fact that we have no green space left), we could end up like Los Angeles: souls screaming in the armpit of an asphalt parking lot. When the pioneers first came here it was ‘natural’. [The First Nations people] had never destroyed it in their thou- sands of years of occupation. Yet the whites ‘feared’ it until they could ‘tame the wilderness’ by destroying it. This European fear of the wilderness, induced by centuries long Christian attitudes toward wilderness as the abode of the devil, still exists." (p.187). When we let others pave over our wild spaces (making carloads of money in the process), we deny our right to be part of some greater working organism. ‘This "something greater", this sense of being a small part of an interconnected eco-system, is apparent in Burns Bog. The Sto:lo nation tells us "that those who journey to the heart of the bog emerge with a transformed con- sciousness" (The Georgia Straight, Feb. 18-25/99). This trans- formation involves connecting with our wider culture of LIFE. This culture of LIFE has been under attack by the culture of con- crete at Burns Bog again and again, and it needs to be protected. "Wildness is the state of complete awareness [living fully with total attention to your place]. That’s why we need it" (Gary Snyder, p.180). Robert Bergen is one person who is trying to bridge the gap between the wild spaces culture and the concrete culture. Bergen graduated a few years ago from the photography depart- ment at Emily Carr. He is a resident of Delta, where he fre- quently enters the wild space of Burns Bog. Bergen is organizing a photo show of about thirty artists, concerning Burns Bog. He is hoping to raise awareness about the ecological and cultural importance of the bog by displaying the photographs in non-tra- ditional venues, like community centre, and shopping malls. Bergen would like to see all of Burns Bog protected as a wild space. Many others also agree with him. The Burns Bog Conservation Society presented the provincial government with a petition signed by 25, 000 people who would like to see the bog preserved in its entirety. That is 25, 000 people who have ‘trans- formed their consciousness’ to include wild bog culture. If part of Burns Bog is developed, the water table, the wildlife, the air quality, the working system, the culture of the bog is lost. And that is one culture that we can’t afford to lose. “Wherever you live, the place you live is alive, and you are part of that place. No matter how short a time you’ve been there, or whether or not you’re going to be leaving it and going to another place, it will always be that situation throughout your life. The place that you end up being in is alive and you are part of that life. Now what is your obligation and your responsibility for the sustenance and support that these places give you, and how do you go about acting on it? That is the entire bioregional premise...” (Peter Berg, Planet Drum). *All quotes taken from Sacred Land, Sacred Sex, Rapture of the Deep, by Dolores Lachappelle. Influx: Magazine March 1999-2] by Bernadette Wycks “The first time that I encountered Burns Bog started coughing. Iwas walking home from work aros the Lions’ Gate Bridge, rom West Van to the West End. Smoke and ash swe ‘through the lt afternoon summer sky: Someone's careless ign et ad set Burns Bog on fire, and the wind had carried the news al across the Lower Mainind, ‘The day after Ground Hog Day, the provinial gover ment announced a surreal deal that they had in the works. The lovely and talented Small Business and Tourism Minister, lan Waddell proposed thatthe PNE move out ofits present location ax Hastings Park (60 thatthe PNE grounds could be returned 9 ‘more ‘natural park-like sting), and move i into Burns Bog an slceady well-established, wi, ‘natura’ seting). The proposal so included replacing realy ive animals with ‘cute’ fake, fry mas ot (alo known ts a THEME PARKD) and bulldozing approx imately 800 hectares of the living bog, so that eute, concrete, industrial complexes and suburban Bungalows could be con- structed, To placate those ‘rabid environmentalist” (ey, anjone Who likes to Breathe.) 1,214 hecures of the bog would be pre- rerved Burns Bog is presently publicly and privately owned “The city of Dela and Vancower’s landSil own about 610 hectares. The est ofthe approximately 4,050 hectares (10 times these of Stanley Parl) owned by cranbery and peat exrac- tory and. by Wextern Deka Lands Inc. (which owns 2,180 hecars), Western Det understandably wants to pots pro tote, Tey have ted dierent development pass over the Sears. One residential, commercial ad industrial development tr called "Bog Ci” However, everytime WDL has brought Forth a development plan ia the past 1 yeas, hey have Been turned down by the Deka Counc due tothe pubic ote. I ‘ems ike local, Lower Mainland residents cherish wall though the bog more than strip mal and cookie cuter condominiums “The PNEtheme. park deal is pretty much dead because of public outer apnn. However a long a thi ‘nent eve” owned by indidual ooking fda the bog forbucks, development cares such a this one wl happen agin nd again. Pshap tis ime that Bane Bog was completely pub iy owned and preserved Seven thousand years ago, Buos Bog began a tia fas for the Fraser River, which was teu of glacier melting ffom the last ice age, Five thousand yeas ago it beeane lake (Catal rhe and new pan le began to grow. The renery solved into more greenery: mosis, peat and small ect Black ‘eas, Bacal der, ed fone, cranes, coyotes, beaver, muse, oreupnes and the fare Beller ground bere cmigrate, and til ‘wll in Buros Bog this dy "Today Burns Bog one of only two nesting site ef for the Greater Sandhill Crane in the Lower Manin. ‘The canes tnd he wife, ae negatively affected bythe canbe frm ing and development thats happening in Burns Bog, The sll nes of a wld interconnected ecosystem i being diarrbed by the rar of developer, hungry to pour concrete "Which part of ou clue wl el he loudest ogetis eS consider wild places part of our culture? Is the face tat we vale green spaces relevant in eathetie and clr Glacoune? Do we defi curches Brith Columbian esa trehuvett chopped down ALL the pet and hae toinprt ‘er from sme country ik, sy, Canna) that we haven que esryed ALL the ental habia tat we vent severely pol uted quite ALL of the streams, rivers, and waterways? If this ‘need for sacred, silent greenspace does culturally define us, then swe are going to have to start protecting what we have got et ‘Asari and individuals concerned with issues of cul ture, hopefilly we connect others to wild places inside ourselves, Where the imagination dwell. Car! Jung spoke in 1927 of the ‘connection between the unconscious andthe earth: “Justa in the process of evolution, the mind has been molded by earthly conditions, the same process repeats itself under our eyes {oday.he whois rooted inthe sol endures” (.183). We need the ‘outward manifestation of wild places to remind us of the wild places inside. Ifwe let all dhe wild, natural, goon spaces get gob- bled up by commercial, industrial and entertainment complexes (hoping to distract ws ffom the fact that we have no geen space Jef), we could end up like Los Angeles souls screaming in the armpit ofan asphalt parking lot. ‘When the pioneers frst came here it was ‘natural’ [The First Nations people} had never destroyed i in their thou sands of years of occupation. Yet the whites “eared it until they ‘could ‘tame the wilderness by destroying it. This European fear ‘of the wilderness, induced by centuries long Christian attindes toward wilderness asthe abode ofthe dei stil exist.” (p.187). ‘When we let others pave over our wild spaces (raking «carloads of money inthe process, we deny our right o be part of Some greater working organism. This "something greater’ this fente of being small part of an interconnected eco-stem, i spparentin Burns Bog. The Stoo nation tlls us "that those who journey tothe heart ofthe bog emerge with a transformed con Sciousness” (The Georgia Suaight, Feb. 18.25/99). This trans- formation involves connecting with our wider culture of LIFE. ‘This culture of LIFE has been under attack by the culture of con- crete at Burns Bog again and again, and it neds tobe protected. "Wildness i the state of complete awareness [living fally with rota attention to your place]. ‘That's why we need itt (Gary Snyder, 9.180) Influx Magazine March 1999 Robert Bergen is one person who is trying to bridge the ‘ap beeween the wild spaces cultare and the concrete culture Bergen graduated a few years ago from the photography depa ment at Emily Carr. He is a resident of Dela, where he fe- «qently enters the wild space of Burns Bog. Bergen i osaniing 2 photo show of about dey artis, concerning Burns Bog. He is hoping to rise swarencss about the ecological and cultural importance ofthe bog by displaying the photographs in non-tra- dional venues, ke community centre, and shopping malls. Bergen would like tose all of Burns Bog protected as wild space. Many others also agree with him. The Burns Bog ‘Conserration Society presented the provincial government with petition signed by 25, 000 people who would like to see the bog preserved in is entirety. That s 25, 000 people who have ‘rans- formed their consciousnest’ to inchide wild bog culture. If part of Burns Bog is developed, the wate table, the wildlife, the air ‘quali, the working system, the culture of the bog is lost. And that is one culture that we cat afford to lot, ‘Wherever you lv, the place you lives alive, and you sare part ofthat place. No matter how short atime you've been there, or whether or no you're going ro be leaving t and going to nother place it will always be tat situation throughout your life ‘The pace that you end up being alive and you ae part of that Iie. Now whats your obligaion and your responsibility fo the sustenance and support that these places give you, and how do you go about acting on i That & the entire bioregional premise.” Peter Ber, Planet Drum). *All quotes taken fom Sacred Land, Sacred Sex, Repeure ofthe Dep, by Dolores Lachappell 21