Curtis Cook/Tofino, B.C.
| Peer to Pier: Conversations with fellow travelers
Old adages become old, and quotes quotable, because they contain some nugget of wisdom that resonates generation after generation. As time and my travels unfold, I realize more and more how much I have in common with all those who come across my path. My delight in and wonder at the exoticness of different cultures and “terra unfirma” is still intact, but balanced by the continually growing recognition of how alike we all are. “It’s a small world” is one of those enduring universal truths. A sentiment in that vein has been a guiding principle for the Nuu-chah-nulth First Nation people of Vancouver Island for time immemorial: Hishuk ish ts’ awalk or “everything is one.” Curtis Cook, 42, of Tofino, on Vancouver Island’s west coast, shared with me his views on this philosophy, in the context of his role as executive director of the Clayoquot Biosphere Trust there, and as a fellow wanderer on life’s byways. In the course of our conversation, the world indeed got a little smaller. Curtis and I discovered some unexpected shared experiences. We both relatively recently left careers spanning more than a couple of decades to pursue interests near and dear to our respective hearts since childhood. We both were encouraged and supported in undertaking this major shift by our spouses. And we both have found the resulting adventure to be a “soul enriching” one, in Curtis’ words. The serendipity in discovering an affinity with another as a result of being true to myself was an affirmation that I am indeed on the right path. I hope August’s “Peer to Pier” with Curtis provides such positive reinforcement for your journey. {For more of my Vancouver Island pictures, see Travel Photos on Home Page} Meg: What does the Clayoquot Biosphere encompass and what are some of its unique features?
Meg: Can you describe how the Clayoquot Biosphere Reserve came into existence? Curtis: The Nuu-chah-nulth people have inhabited Vancouver Island for millennia. Their impressive communities flourished along the wild, west coast of the Island, living in balance with the Pacific Ocean and the ancient temperate rain forest that engulfed them. Today, many of these First Nations communities are considerably smaller and challenged by the impact of European settlement over the past 150 years. By the 1980’s, the damage to Clayoquot Sound from exploitative logging practices became international news and led to increased collaboration to protect this rare ecosystem. Nuu-chah-nulth community leaders were instrumental in raising awareness of the damage inflicted on Clayoquot Sound and the far reaching consequences of this impact. Following one of the largest acts of civil disobedience in Canadian history (mass peaceful protests against unsustainable logging practices), community leaders in the area worked toward achieving the UNESCO Biosphere Reserve designation for Clayoquot Sound.
Meg: What is involved in your role as executive director of the Clayoquot Biosphere Trust? Curtis: As much as I would love to be out in the wilderness more, my role with the Clayoquot Biosphere Trust (CBT) is primarily administrative. I oversee a multi-million dollar endowment provided by the Government of Canada. This endowment is used to support conservation, education, cultural and scientific programs and projects that meet both the spirit and intent of UNESCO’s Biosphere Reserve program and support the communities and ecosystems within Clayoquot Sound. I work with a small group of employees, contractors and a large volunteer base to fulfill this mandate. I also raise awareness of this beautiful and important part of the planet to ensure it is not only sustained but restored in places where it has been damaged.
Curtis: I have always loved nature. I grew up in urban and suburban neighbourhoods but I sought out undeveloped land and parks whenever possible. I was fascinated by all wildlife and felt a strong connection to wolves. Strangely, when I entered the workforce it never occurred to me that I could turn this passion for the environment into employment. I worked for the federal government and as an international business consultant for two decades and realized that I was unfulfilled professionally. I began shifting my business consulting toward environmental and clean technology sectors and sustainable development. Meg: How would you define Hishuk ish ts’ awalk as a philosophy, in the broadest sense? Curtis: For me, it is the guiding principle for our planet and one that much of humanity has forgotten. The concepts of everything as “one” and the interconnectedness of all things are expressed in many belief systems, religions and even the scientific understanding of energy. I don’t see this as a New Age philosophy. It is older than time. Everything we do and think has an impact and that impact reaches farther than most people understand. This is true for our positive actions and thoughts, as well as our negative actions and thoughts. It is an energy exchange and energy can be nurturing or destructive. Meg: Is it a stretch to consider that being true to one’s self is somehow inherent in the notion of “everything being one?” In other words, each entity or organism has value, a role to play, and contributes the most when being truest to his/her/its nature? Curtis: I don’t think it is a stretch…I believe everything else in nature -plants, animals, rocks – are true to their nature, naturally. The primary interference to their roles comes from humans. So many people have lost or forgotten their authentic nature and struggle with being true to themselves. We all experience so many unnatural pressures and stresses every day, it is understandable that we would get lost or separated from our connections with the “oneness.” Reconnecting in a modern world is not simple and I suspect many people don’t see that relationship as a valuable contribution, based on modern definitions “value.”
Curtis: I had the benefit of an inspiring, courageous and supportive soul mate in my life. My wife Michelle encouraged me to explore the possibilities beyond what I expected of myself and what others had expected of me. That kind of support is critical because we can hold back people we care about for so many reasons, from fear to love. Michelle has been heroic in pursuing her passions in the face of enormous obstacles. She is my hero.
Meg: Can you see the Hishuk ish ts’ awalk concept at work in any way in the evolution of your career? Curtis: The most evident manifestation of it for me was resigning from positions that no longer felt right for me at a fundamental level. While nothing was wrong from a superficial perspective, I could feel myself disconnecting from the goals, objectives and approaches of the organizations. I read once that the Aboriginal people of Australia would comment that something they heard or saw “didn’t smell right.” That is the best way I can describe this feeling of disconnecting. I was definitely not “one” with the employer or the job description. Sometimes leaving meant trusting that I would reconnect and feel at one with the greater environment in which I was a part.
Curtis: When I was seven, my family moved to a new neighbourhood development. A creek divided our backyard and those of the houses behind us. I remember playing in the weeds and water, discovering all kinds of creatures and getting filthy. As the summer progressed, the developer brought in the heavy equipment and installed a huge concrete pipe through the creek bed and covered the area with earth and sod. Our backyard increased by about ten feet in depth and my parents installed an above-ground pool. The “dangerous” creek was gone, as were the plants, wild flowers, frogs and birds. They were replaced with grass, a fence and a pool. I realized that completing my home came at a heavy price for a lot of other living organisms.
Curtis: I am not Nuu-chah-nulth so I cannot offer the most credible account of this. Examples of this practice include the harvesting of cedar bark from live trees – the Nuu-chah-nulth learned how to take enough for their needs without damaging the tree’s health. Whether it was the wildcrafting of herbs and mushrooms, the management of fish stocks or the respectful use of every part of an animal that was killed for the community, the Nuu-chah-nulth practiced what we would refer to as sustainability or conservation management.
Today, the concepts of “sustainable development” and “the conservation economy” are quite trendy. The Nuu-chah-nulth lived these concepts everyday for centuries. They understood that if you harm a part of your environment, you harm yourself. Throwing your ecosystem out of balance would adversely affect your capacity to survive – maybe not today or tomorrow, but over the long term. Science now demonstrates to us that removing indigenous tree species along streams and watersheds damages salmon spawning areas, even if different trees are re-planted. Lower salmon stocks affect food supply for larger fish, marine mammals like whales, as well as bears, wolves and humans. The impact is like knocking over a line of dominoes. Even so, not too many people trace the absence of wild Pacific salmon from their restaurant menu back to poor logging practices. Hopefully these relationships and connections will become more prevalent.
Curtis: I would say it is spiritual in that humans are spiritual beings. I think it was, at one time, an innate understanding, part of our essence as humans connected to our environment. For many people, myself included, it is something we must relearn or more accurately, remember. Meg: Would you view Hishuk ish ts’ awalk as being similar to the notion of “karma,” or any other spiritual practices? Curtis: I haven’t thought of it that way but it is an interesting question. I see Hishuk ish ts’ awalk as a foundational belief, out of which supportive actions and thoughts spring forth. For me, it is step one in a twelve step program to living a meaningful life. I am working on the other steps!
Curtis: I am fortunate to have many rewarding moments. Recently, I watched as my organization’s Healthy Food, Healthy Communities program caught on in many of the communities within the Biosphere Reserve. Nutrition and food security are a serious issue on the remote west coast of British Columbia due to access and transportation costs, the decline of the fisheries and the almost complete disappearance of agriculture and traditional food harvesting. As part of this program, we are working with the communities to develop innovative solutions for all of these challenges. Meg: Have there been heartbreaking moments?
Curtis: The Clayoquot Biosphere Reserve is one of over 500 UNESCO Biospheres around the world. This is a powerful learning network because many of these reserves are dealing with the same issues. It is also a great opportunity to find connections, even when the cultures and geography seem so different. In 2007, a group of high school students from Clayoquot Sound went to rural Peru to help build the foundation for a new school. These kids were not construction experts – they learned from skilled, local builders. At the same time they learned about Peru, made friends, told stories of life on Canada’s west coast and were enriched by the experience. They brought that knowledge back and shared it through presentations and a slide show. The Biosphere network was instrumental in making that experience a reality for these kids.
Curtis: The CBT has no jurisdiction over land management uses within communities like Tofino. These are the development areas within the Biosphere Reserve. Tofino has transitioned from a fishing and logging outpost to a tourism mecca, known for its surfing, storm watching and natural beauty. It has moved from a natural resource economy to a tourism economy, which has both advantages and challenges. The local government has done its best to deal with the pressures exerted on local resources as the population expands exponentially during the summer season. They have implemented strict rules on industrial development and the types of commercial businesses that can operate in the area. Most businesses and residents have embraced sustainability concepts to some degree; however, much of Tofino’s prosperity is dependent on visitors who fly or drive from distant places and who consume goods that are also transported from a distance. The CBT works with Tofino in areas such as youth education and habitat restoration within the town boundaries. We help fund special, interactive programs in schools to teach children about the local cultures and eco-systems and we provide financial support to projects that help reclaim or renew watersheds or spawning areas critical to fish populations.
Curtis: It is a long-range view, as I understand it. Many people are familiar with the “seven generations” philosophy from Native American tradition. The Seven Generations philosophy is usually attributed to the Great Law of the Iroquois and states in part that, ” In every deliberation, we must consider the impact on the seventh generation.” This is thinking of the long-term implications of our actions after we are long gone. I think both of these philosophies are symbolic of an inescapable tenet that must be central to our future as a species on this planet. Humanity is neither separate from, nor situated above, the natural world. Most of our severe environmental challenges exist because we have forgotten this reality.
Curtis: The pressure to change and adapt to modern life has influenced Nuu-chah-nulth First Nations communities in both positive and negative ways. But even today, in many business meetings and presentations, a Nuu-chah-nulth blessing is given at the outset reminding us of Hishuk ish ts’awalk. We remember that our poor choices and decisions can have far reaching consequences…maybe not today or tomorrow but eventually. We are reminded of our responsibility and accountability to all things on this planet. I would encourage people to learn more about the Nuu-chah-nulth culture and to spend some time contemplating on the idea of “everything being one.” I have a feeling that it will resonate with many people and they will realize that their life experiences already reflect this understanding. And what better place to contemplate than at the base of an eight hundred year old tree, overlooking the Pacific Ocean and the endless, unspoiled beaches of Clayoquot Sound? For more about the Clayoquot Biosphere Trust visit www.clayoquotbiosphere.org Additional information may be found at these sites: Pacific Rim National Park Reserve of Canada |
I turned 50 today, and I’m happy to report that the old adage really is true – it just keeps getting better! One of the reasons that is so is summed up very nicely in today’s “View from the Pier” quote from Doris Lessing (“Growing up is after all only the understanding that one’s unique and incredible experience is what everyone shares”).
Curtis: The Clayoquot Biosphere Reserve encompasses over 865,000 acres of land and ocean territory, including one of the largest intact temperate rainforests in the world. The Biosphere includes a protected zone, in which no development is allowed, as well as transition zones and areas intended for sustainable and complementary development. The latter areas are situated around existing communities within the Biosphere Reserve. These communities include five Nuu-chah-nulth First Nations and the communities of Tofino and Ucluelet. Technically, Ucluelet and the Ittatsoo and Macoah First Nations are outside of the boundaries of the Biosphere Reserve, but leaders in these communities were active participants in obtaining the designation from the United Nations Educational, Cultural and Scientific Organization (UNESCO).
The Biosphere contains many complex eco-systems and is home to an amazing diversity of plants, animals and ocean creatures, from large carnivores (bears, cougars, wolves, orcas) to some of the oldest trees in the world. It is also home to important salmon spawning areas which must be maintained to ensure healthy wild salmon populations along the west coast of North America.
The abundant timber and marine life in areas such as Clayoquot Sound fueled decades of unsustainable resource extraction by new settlers and was completely at odds with the indigenous philosophy.
By 2000, they had achieved their goal and created an entity to: help promote sustainable development practices in the region; educate people on the importance and complexity of this ecosystem; and support science and research that raises local capacity and understanding of the interconnectedness of all living things in Clayoquot Sound, as well as their connection to the wider world. While the UNESCO program has its general guidelines, this final point was adopted from the Nuu-chah-nulth philosophy of Hishuk ish ts’awalk or “everything is one.”
Meg: What drew you to the career you chose? Is there an early experience you can recall that pointed you in this direction?
About two years ago, I realized that I could align my love of nature with a career and now I work in one of the most stunning, pristine natural environments on the planet. Next to my relationship with my wife Michelle, it is the most soul-enriching experience in my life.
Meg: I know a lot of people who would like to align their livelihood with something they are passionate about, and consider their career “soul enriching.” Do you have any suggestions, based on your experience?
My number one suggestion is to make time for yourself to dream about the possibilities – create an environment in which there is no judgment from yourself or anyone else. When an idea or vision starts recurring, consider exploring it in a more tangible manner. Do some research, find out more, map out what this passion might look like as a fulfilling profession and source of income. If it still resonates with you, identify the steps required to move it from vision to success.
Meg: What is your earliest personal recollection of Hishuk ish ts’ awalk?
Meg: What are some of the ways the Nuu-chah-nulth practiced this concept, historically?
The interconnectedness of all living things is both a simple and complex principle. Even today, as the general population becomes increasingly aware of environmental issues like climate change and ecosystem degradation, the intimate relationship between a salmon and a tree, or an eagle and a human is difficult to grasp. To the Nuu-chah-nulth, this interconnectedness is not even second nature, it is first nature. It is.
Meg: Do you consider Hishuk ish ts’ awalk a spiritual practice, and if so, could you elaborate?
Meg: What has been one of your most rewarding moments as executive director?
Curtis: Yes, it is heartbreaking when politics interfere with progress and partnerships. The Clayoquot Sound has seen a great deal of conflict in the last two decades. Some of Canada’s largest protests took place in this area, pitting environmentalists against loggers, locals against outsiders and each other. It divided communities, including the First Nations, and created deep scars. It was, however, one of the catalysts for the Biosphere Reserve a decade ago. My work requires a great deal of consensus-building and it is frustrating to see these old wounds re-opened to support agendas that have nothing to do with the Biosphere’s work. Drawing on Hishuk ish ts’awalk again, a deeper understanding of the connectedness of all things helps me see the impact of my communication choices or decisions on my environment, including the people around me. I try to be conscious of this every day.
Meg: Do you have interaction with others in roles similar to yours in other parts of the world? If so, can you characterize an example of sharing with such a person that had a beneficial outcome?
Meg: What about partnerships locally–can you cite a couple of examples of the concept of “everything is one” coming into play in the Tofino area?
Meg: It seems that inherent in the Hishuk ish ts’ awalk philosophy is taking a long-range view, vs focusing on short-term gain. Could you speak to that, in the context of today’s world?
Meg: Is there anything I haven’t touched on that you think people might be interested in knowing about the Hishuk ish ts’ awalk philosophy?