Category Archives: Books

Haunted Wetlands

“…there are deep, silent forests, plunging ravines and gorges,
tumbling waterfalls, still lakes, soaring mountains, and bird-haunted wetlands.”
~ Lincoln Barnett, The Ancient Adirondacks, 1974

Mist rolls off the pond like tumbleweed. Over Columbus Day weekend, I swam in the lake with a juvenile loon, listening to its creaky voice. A flock of geese flew in a V across a sunset hazy sky. They squawked. Alone in the water, I pushed through hydrilla and slippery reeds, coiled ‘round my wrists like odd bracelets. Back home, thumps and thuds clamor through the woods. It’s just deer and moose. A murmuration of starlings explodes suddenly from trees and even the woodpeckers pause their pecking on a rotten birch. My black ash seep, Fern Gully, smells of sweet fern and wild grapes, a strange brew of grape and goldenrod. A perennial stream trickles through the woods and flows into the pond.

A neighbor told me something eerie about the land—that’s mostly forested wetlands and uplands. We live next to a pond previously called Little Rattlesnake Lake.  It was known as a sacred place. A legend told of a healing energy and spiritual protection over all who lived there. I’ve noticed that a number of healers, and others who work in the health profession, live in the neighborhood. My neighbor retold stories about ghosts and spirits, which she had believed to have seen in the woods between our houses. She thought the land was haunted. A hydromancer came with a dowsing rod and he identified several places where water was hidden underground, matching my neighbor’s maps showing the location of pipes and springs. He also confirmed her suspicion—but clarified that the area was charged with a kind of water force and spirits, and they held positive sway over the land. I listened to all of this with great curiosity because I, too, had felt good vibes. When I first moved here, I named my new home “Nixie’s Vale,” with a nod to Tennyson and to water spirits.

Growing up in haunted houses in coastal Maine, I was no stranger to ghost hunters. My family lived in a home that was featured on the TV show, “Unsolved Mysteries,” for one thing, and tourists wandered in through the parlors when I was a teen-ager.  Wetlands of all kinds, but especially bogs, moors, swamps, meadows and seashores, set the scene for a good ghost story. In classicliterature, wetlands represented something dark and mysterious. In modern fiction, wetlands are still a preferred setting. Read a short story called, “Phantom Lovers of Dismal Swamp,” by S.E. Schlosser or the famedSookie Stackhouse series by Charlaine Harris, set in a rural swampy Louisiana parish with quirky stories of the undead.

Skeptics and believers alike may have a strange experience, then share their story with others, like this one in Florida: Spirit in the Swamp. Others are legends retold over time, such as the story of the “swamp girl” in South Carolina. Ghost hunters or “paranormal investigators” are drawn to the places where the stories originate—and sometimes that means wetlands. Read the story of the “Floating White Mist of the Laguna Wetlands” involving a tiger salamander. Or arrange to go on an Appalachian ghost walk in the Wetlands Water Park in Tennessee (note the “Spook & Slide” vacation package.) If you’re in Maryland, visit the wetlands of the Haunted Eastern Shore, notorious for ghost sightings, along with sightings of phantom-like swans.  In Louisiana, there are many Cajun tales and other ghost stories…too many to mention here. Here’s one website that links to a number of Louisiana ghost stories, some of which are set in swamps: http://www.prairieghosts.com/hauntla.html

If you prefer to curl up with a book of wetland ghost stories, try Ghosthunting North Carolina by Kate Ambrose. Most of the book is set in coastal wetlands. For stories set in other parts of the country, there’s Ghost Hunter’s Guide to Seattle and Puget Sound andGhosts of Colorado Springs and Pikes Peak.

By contrast, some deer hunters’ tales read like ghost stories. Read “Going after Swamp Ghosts.” But that isn’t science fiction.

Strange Wetlands wants to read your ghost stories set in wetlands, fact or fiction. If you have a link to your story or blog, please send it to us for consideration.

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A Land Ethic 60 Years Later: Growth of the Land Trust Movement

A recent article in The American Spectator highlights the impressive accomplishments and growth of the land trust movement in the U.S. over the last 60 years. Census data collected by the national Land Trust Alliance indicates significant growth in land conservation by these private—and usually small—nonprofit land trusts since 2000. See Tocqueville Would Be Proud. There are more than 1700 land trusts in the U.S. that have conserved 37 million acres of land.

Aldo Leopold’s A Sand County Almanac (1949) and his other writings were highly influential to the conservation movement in the 1950s-1970s. Last week was Aldo Leopold Weekend in Wisconsin. His idea of a land ethic, a guiding principle for the actions of people and their relationship to land, evolved into some of the early visions of land trusts, now considered conservation leaders, beginning in the 1970s.

One example, Maine Coast Heritage Trust (MCHT), established itself as a conservation organization in 1970.  Through its “municipal program” (1975-77), the statewide land trust determined that conservation commissions were very important but local land trusts were also needed to perform the necessary land protection work throughout the state. “Local land trusts (LLTs) can provide response flexibility, confidentiality and credibility that is often lacking on the part of town government,” wrote Earl Ireland in an early planning committee memo to the Land Trust Program.  MCHT began to list “assistance to local land trusts” as part of its services in 1978. A number of other state-wide land trusts formed using that model in other parts of the country.

Ten years ago I conducted a research project on land trust collaboration, which continues to be a topic of discussion at the Land Trust Rally, an annual training event hosted by the Land Trust Alliance. The Land Trust Alliance is a national, nonprofit organization based in Washington, D.C. that provides leadership to the local, regional and state wide land trust communities across the country, as well as some international land trusts.

While I focused much of that 2001-2004 study on Maine land trusts, I traveled to meet with land trust and conservation professionals in Wyoming, California and Maryland, and attended the Land Trust Rally to learn about land trust work nationally. I also gained first-hand knowledge by working with Maine Coast Heritage Trust.

What struck me then was the difference in how people thought about “collaboration.” I had assumed that collaboration was a good thing but learned that some people saw it as “giving up” or “giving in,” while others defined it as “working together.” In success stories about local land trusts in Maine that collaborated by merging with neighboring trusts, a regional land trust could take on larger conservation easements, raise more funds, hire more staff, update/digitize maps, etc.  The Land Trust Alliance encouraged this mode of professionalizing land trusts throughout the U.S.. In success stories about local land trusts (LLTs) that collaborated in other ways—through partnerships, shared staff or shared GIS, peer-mentoring programs or regional coalitions, LLTs maintained their local identity and protected more land using ‘whole-place’ planning or a watershed approach and the benefits of working with conservation partners.

Since then, land trusts have turned collectively to the development of state conservation easement statutes and to new challenges, such as addressing climate change. LTA conducted a 2007 survey among land trusts and found that 60% of responding land trusts were incorporating climate change into their conservation action plans and 30% were engaged in influencing climate policy. Learn more about the developments of land trusts and climate change issues on LTA’s website.

ASWM posted a list of land trusts working to protect wetlands and provided a number ofpublications relevant to land conservation work on its website. In addition, visit ASWM’sLocal Wetland Programs page and its “I am a Landowner” page for related information about local governments, local land conservation programs and general information about wetlands protection for landowners.

Romantic Ecology: Fairy Tale or Serious Thing?

If you’re like me, you can’t resist a good fairy tale. I’ve been hooked on the new CBS series, “Grimm,” based on the Brothers Grimm fairy tales. One of the theories in analysis of fairy tales by the Brothers Grimm and Hans Christian Andersen is that the characters in fairy tales represent problems in nature that humans must face. Sometimes a fairy tale depicts a “lost Eden,” a lost paradise, but in more cases, a fairy tale presents an environmental problem and the characters symbolize various solutions. Often the hero of the fairy tale makes a choice based on something equivalent to “best professional judgment” and the morals to the story deal with making the “right choice.” Many of Andersen and Grimm fairy tales were set in a natural environment—a marsh—as in “The Marsh King’s Daughter,” the woods, a riverbank, even—in the case of Thumbelina, upon the water lily pads in a stream. This has been called “nature romanticism,” or “Romantic Ecology.” 

            Thumbelina – a wetland fairy tale

Far out in the stream grew a number of water-lilies, with broad green leaves, which seemed to float on the top of the water. The largest of these leaves appeared farther off than the rest, and the old toad swam out to it with the walnut-shell, in which little Thumbelina lay still asleep. The tiny little creature woke very early in the morning, and began to cry bitterly when she found where she was, for she could see nothing but water on every side of the large green leaf, and no way of reaching the land. Meanwhile the old toad was very busy under the marsh, decking her room with rushes and wild yellow flowers, to make it look pretty for her new daughter-in-law. Then she swam out with her ugly son to the leaf on which she had placed poor little Thumbelina. The old toad bowed low to her in the water, and said, “Here is my son, he will be your husband, and you will live happily in the marsh by the stream.” For the full fairy tale, click here.

Readers may recognize the imagery associated with “romantic ecology” in fairy tales like Andersen’s “Thumbelina.” This romanticism is present in some classic poetry and other literature, too. Romantic ecology is a phrase first coined by Jonathan Bates in his book, Romantic Ecology: Wordsworth and the Environmental Tradition (1991) but the term is later used by a number of environmental writers. Romantic ecology in literature is believed to have shaped environmental consciousness and action, influencing readers of poetry and literature—spanning a wide spectrum of people with varied beliefs and values—and appealing to their sense of the natural world. For some, the idea of a “paradise lost,” a beloved homeland or wild place, which has since been developed for urban or suburban use, is most persuasive. For others, it’s simply the beauty of nature—a romanticized version, seeing the naturalenvironment through rose-colored lenses, as depicted in love poems or nature writing from the era of The Romantics that inspires readers to fall in love with the environmental cause. I must admit I fell under their spell, long ago as a teen-ager. My high school classmates weren’t assigned to read The Romantics—but a favorite aunt encouraged me to read Wordsworth and Blake, for starters, and I’m sure that their words affected my budding interest in ecology. I carried thick biology books along with slim volumes of poetry as if they were a combined discipline.

But is it just a fairy tale, or does “romantic ecology” give roots to something more important? The writings of early American “nature writers” persuaded us to shift our perception of the environment—in essence, to care about it. In the early part of the 20thcentury, critics of the Nature-Study Movement wrestled with whether it was a romanticized version of ecology, or if it should be taken seriously. Given the success of that movement, and how The Romantics are required reading for any student of environmental studies in colleges today, it is clear that “Romantic Ecology” is beyond the blush of fairy tales. It’s gotten serious.

Sons & Daughters of the Nature Study Movement

Over the past few weeks, a number of tweets on Twitter have related to the topic of women in science—with posts about equality, so-called “science kits for girls,” and fighting stereotypes. While reading a biography on Rachel Carson, a daughter of the “Nature-Study Movement,” I became curious about this educational movement that drew young women to science during the late 19th/early 20th centuries.  In Carson’s case, it was her mother, Maria, who shared an interest in natural history with her daughter, Rachel, from a very young age. It is clear from Rachel’s writings that her mother was influenced by the nature-study movement. How did this movement come about? What engendered it? For those of us studying and working in the natural sciences, I wondered:  Are we daughters—and sons—of the nature-study movement?

Cornell University became one home to the nature-study movement.  The university at one time received state funds to teach ‘nature-study’ in rural New York schools.  During the depression of 1893, the state of New York established a Committee for the Promotion of Agriculture. It grabbed onto the ideas of Liberty Hyde Bailey, a Cornell professor, “who believed that children should grow up appreciating nature.”  He wrote some of the first leaflets on “nature-study,” promoting new classes and a whole program at Cornell during the summer of 1897. Bailey founded the American Nature Study Society, the oldest environmental organization in the U.S., in 1908. But Bailey did not act alone—he hired Anna Botsford Comstock, who ran the program in New York.

Other writers and naturalists such as Gene Stratton Porter, Louis Agassiz and Wilbur S. Jackman were early members and founders of the nature-study movement.  ‘“Nature-study” attempted to reconcile scientific investigation with spiritual, personal experiences gained from interaction with the natural world.” (Armitage, 2009)  Naturalist Louis Agassiz coined the phrase “study nature, not books,” which meant that the emphasis was placed on learning from tangible things outside of the classroom.

Anna Comstock explored the idea extensively in her 1930 book, Handbook of Nature Study: “Nature Study is for the comprehension of the Individual life of the bird, insect or plant that is nearest at hand.” Comstock described “nature-study” as both an aesthetic and as a discipline. She writes, “But it should not be thought that nature-study is not a science. The promising science of ecology is merely formalized nature-study; indeed it might be said that nature-study is natural science from an ecological rather than anatomical view.” To critics of “nature-study,” especially male scientists, some of whom considered ‘nature-study’ to be romantic or sentimental, Comstock argued that nature-study was more than a science—that it was “not merely a study of life, but the experience of life.” Her book spelled out a philosophy of life.  Many of those who joined the nature-study movement shared this philosophy.

The nature-study movement inspired a change in school curricula for children in many of areas of the country, according to Nature, not books: scientists and the origins of the nature-study movement in the 1890s by Sally G. Kohlstedt (2005), and because of this shift, it allowed young women to study and prepare for scientific vocations, and more importantly, to find jobs. Rachel Carson, and other female scientists, benefited from this major shift in thinking about the way science was taught—in both the lab and field.  Kohlstedt’s more recent book,Teaching Children Science: Hands-On Nature Study in North America, 1890–1930, (University of Chicago Press, 2010) examines this phenomenon more closely. For example, in the state of Wisconsin, from 1915-1920, the number of female biology teachers increased by 50-67%. (Tolley, 2003) Moreover, the movement influenced male and female environmental leaders alike, including Aldo Leopold. For more information, look for The Nature Study Movement: The Forgotten Popularizer of America’s Conservation Ethic by Kevin C. Armitage (2009).

For related blogs on the Nature-Study Movement, visit:

William Temple Hornaday and the Progressive Era Nature Study Movement
http://gregshistoryblog.blogspot.com/2011/11/william-temple-hornaday-and-progressive.html?showComment=1323277806846#c5029543604266133864

Darwin, Schoenberg, and Sibley: A New Dawn for Nature Study?
http://blog.aba.org/2011/12/darwin-schoenberg-and-sibley-a-new-dawn-for-birding.html

Anna Comstock: http://drkv.wordpress.com/2011/09/10/anna-comstock/

Supernatural Wetlands

Mist creeps over a saltmarsh. Moisture settles heavily onto the cordgrass that pop and sizzle as water sinks into muddy soils. The air is thick with salt and mystery. Nocturnal sounds of animals awaken the imagination and remind us of campfire stories and superstitions.

I love legends and lore, especially having to do with nature.  As a kid, lessons on ecology were sometimes fused with fiction. While my dad taught me which plants were edible if I were to get lost in the woods, my mother fed me tidbits of stories from Uncle Remus’ folk tales about “Brer Rabbit” or the world of Beatrix Potter.  Reading C.S. Lewis’s Chronicles of Narnia filled my head with talking animals and singing trees.  The symbolism associated with plants and animals has been part of our cultural unconsciousness for centuries, dating back to early human civilizations. It shows up in daily life, in common expressions, “old wives’ tales,” or in superstitions that are alive today, as in the Cajun culture in the Bayou. For instance, if Cajun children misbehave, they are taught to fear the boogeyman. Cajun hunters are wary of “fifolet” or swamp gas, which may let them know that something is following them, or  lead them to treasure. Read some “weird true stories” from Cajun legend here.

Depending on the region of the world, some cultures believed animals to be demons or witches in disguise. In another part of the world, the same creatures were considered blessings, good luck or to embody the spirits of loved ones. Often poets will write about the “magic of nature”…but there are also cultural beliefs about paranormal aspects or supernatural powers associated with the creatures that live in wetlands. Why wetlands? Part of the reason may be rooted in the medicinal properties of some wetland plants like willow, red mangrove or sedge discovered by early healers—and through an oral tradition of using folklore to explain elements in the natural world.  These gave rise to a belief that wetland places had supernatural properties. In Native American custom, sage, cedar and sweetgrass are used for spiritual healing through a process called smudging. Furthermore, in some native stories, streams and wetlands and even water itself has a spirit, possessing spiritual healing powers.

Fact or fiction? Don’t step on a spider or it will rain. Seeing a robin is a good omen because it is a harbinger of spring. In folklore, if a person steals a robin’s eggs, s/he will fall prey to witches.  My brother and I were taught to revere the white swans that swam in the pond across from our house—not aware of the myths of the swans that pulled the chariots of Norse gods.  Ferns are believed to bring good fortune. For instance, it’s said that if you bite the top off a fern in spring, it will keep you safe from toothache and if a woman puts a fern leaf in her lover’s shoe, he will love her forever. Male ferns were used to protect a household from evil-doers. Other wetland plants have superstitions linked to them.  Elders were given to bewitched folk to break a spell and restore them to health. Ash tree leaves, which sometimes have equal numbers of leaflets, were thought to be lucky leaves, even used in divination. Moss that grows in graveyards was said to cure illness, especially in animals, according to Welsh and English lore. In some African stories, wetlands are dreaded places, home to witches or demons.  This was true for western folklore as well where marsh and moors were metaphors for darkness and evil. Darker stories gave birth to certain fears about entering wetlands, which were believed to hold illnesses and death.

All over the world, there are wetland-dependent and aquatic species thought to have supernatural powers, like the maned wolf of South America that lives in tropical savanna.  There are real-life frogs that freeze themselves (cryogenically!) and frogs depicted as the guardians of freshwater springs and wetlands in Native American mythology, sometimes called “Frog Woman.” In Native American stories, human characters take on animals’ traits to show the relationship between people and the natural world, for instance, stories about “salmon people.” Reptiles, and their role in wetland habitat, are rich in superstitions throughout the world possibly because of their secretive, nocturnal natures and sometimes dangerous attributes.  Turtles have also been long regarded as sacred and ancient creatures. Inuits believed thatpolar bears held a “personhood” even though they were not human.  In science, there are some aspects of an animal’s life cycle that simply defy logic and thus take on “supernatural” characteristics. See “Supernatural: The Unseen Powers of Animals” (video documentary): http://topdocumentaryfilms.com/supernatural-the-unseen-powers-of-animals/

Kingfishers bear good news of calm seas to fishermen and sailors, who say, “So long as kingfishers are sitting on their eggs, no storm or tempest will disturb the ocean.” Frogs and cranes have long believed lucky money signs, predicting good fortune. Owls have both good and bad superstitions surrounding them.  Although owls are believed to be wise in many folk tales, they are also foreboders of ominous outcomes, especially related to pregnant women who hear the hoot of an owl. More of these legends are explored in Ruth Binney’s natural history book, Nature’s Way – lore, legend, fact and fiction (2006). Her book is on the General Wetlands part of the Wetland Bookshelf that I put together for ASWM, a wetlands nonprofit.

In Australia, there are several myths associated with wetland creatures that take power from water and wetlands: http://www.mythocreatology.com/Wetland.html But that’s getting into cryptozoology—the study of creatures that (probably) do not exist, e.g. the Loch Ness monster, or mermaids. That’s another Strange Wetlands story still to come!

The Gastropods That Restore Us

“Sometimes these animals are crushed seemingly to pieces,
and, to all appearance, utterly destroyed; yet still they set themselves
to work, and, in a few days, mend all their numerous breaches…
to the re-establishment of the ruined habitation.”
-Oliver Goldsmith, 1774

As a little girl, I loved picking up periwinkles and humming to persuade them out of their shell. Even after a painful incident with a blue mussel that heldfast to my toe in the Sheepscot River, I have always held a fond regard for mollusks. But slugs? Not so much. Gardeners might feel some frustration during the wet part of early summer when the slugs invade. My mother puts sharp sea shells in the soil because the slugs don’t like to crawl over them. Gastropods—slugs, snails and whelks—are particularly sensitive to their environment. Just as gardeners will insist that not all soil is the same, so will snails help wetland managers to monitor the success of wetland restoration sites. The slow-moving creatures are the time-keepers and monitors. They keep us in the know. They have the power to restore wetlands. They restore us.

I just finished reading Elisabeth Tova Bailey’s natural history/ memoir The Sound of a Wild Snail Eating (Algonquin Books of Chapel Hill, 2010), which moved me to tears of joy. In the vein of Annie Dillard and Terry Tempest Williams’ nature-inspired narrative, Bailey’s voice is both clear and magical.

While she is bedridden with a strange illness at the age of 34, a friend brings in a pot of violets to put on her bedside table along with a snail from the woods. Bailey admits she “couldn’t imagine what kind of life a snail might lead,” but grows more and more fascinated with its nocturnal trips up and down the pot of violets, where it nibbles tiny holes in her letters and makes a meal of a wilted violet petal. Bailey’s bedroom window looks onto a saltmarsh and she longs to walk in the woods with her dog but her illness has trapped her into an uncomfortable stillness. When a friend freshens up the soil in the pot of violets, Bailey observes that the snail is unhappy about this—until the garden-enriched soil is replaced with humus from the Maine woods where the snail had lived.

Bailey writes that they were “both living in altered environments not of our choosing.” After a few months of co-habitation with the snail, a friend brings a glass terrarium and fills it with many types of moss, lichen-covered birch, rotten sticks, a mussel shell filled with water and ferns. The snail investigates her new forested ecosystem and dines on mushrooms. I was struck by Bailey’s breathtaking observations, at once emotional and ecological, the way she confused time: the ticking of the clock and the “unfurling of a fern frond” in the small slow world of the wild snail. She writes, “the snail kept my spirit from evaporating,” as she watched it drink from the mussel shell. The book is rich in wetland description and the science of gastropods. http://www.amazon.com/Sound-Wild-Snail-Eating/dp/1565126068/ref=sr_1_1?s=books&ie=UTF8&qid=1309460437&sr=1-1

Bailey’s wild snail went onto lay eggs inside the terrarium once surrounded by the right vegetation and fueled by bits of mushroom, its favorite meal. In the wild, certain species of snails may be used as indicators of success in wetland restoration sites. If the native snails reestablish communities, it is one sign of success, however, sometimes invasive snails migrate into a restored wetland, which is a different story. For example, nonnative gastropods may pose a threat to endangered lichen as explored in a recent issue ofCanadian Field Naturalist in a study by Robert Cameron:http://www.canadianfieldnaturalist.ca/index.php/cfn/article/viewFile/697/697

While much of coastal wetland restoration falls back on the “field of dreams” assumption: built it and they will come, the richness and diversity of species that return naturally to a restored wetland are not always as wetland managers had hoped. In some cases, wetland managers will try reintroducing certain species to reestablish a community, for example, gastropods in a restored marsh in coastal California. A 2004 EPA study evaluated the restoration of benthic invertebrate communities, specifically the California horn snail, in a marsh.http://water.epa.gov/lawsregs/guidance/wetlands/upload/2004_8_18_wetlands_
MitigationActionPlan_performance_ArmitageandFong2004.pdf

Whereas in a 2009 study of invasive apple snails, the gastropods are observed to feed on both native and invasive aquatic plants at the Great Lakes Center (Buffalo State College in New York). One of the findings was that apple snails should not be considered a bio-control in wetland restoration sites. While they ate the invasive aquatic plants, such asEichhomia crassipes, the snails also ate the native vegetation, e.g.  Ruppia maritima, at an even faster rate.  http://www.buffalostate.edu/greatlakescenter/documents/
burlakova_et_al_2009.pdf
 Ironically, the same apple snail—native to the Florida Everglades, is the sole preferred food source for the endangered Everglades snail kite. This means that apple snails are critical to the successful restoration of Everglades habitat for the bird. http://fl.biology.usgs.gov/sofla/apple_snail.pdf (See Strange Wetlands: http://aswm.org/wordpress/strange-wetlands-endangered-species-day-the-first-list/)

As part of a large 2004 wetland restoration project in the Klamath Basin in Oregon, over a dozen species of endemic snails were identified as at-risk invertebrates and priority species http://www.oregon.gov/OWEB/GRANTS/docs/acquisition/Acq
Priorities_Klamath.pdf?ga=t
 For more information on the Klamath Basin Restoration work in Oregon, visit: http://www.oregonwild.org/waters/klamath/a-vision-for-the-klamath-basin/the-klamath-basin-restoration-agreement

Wetland scientists look to even smaller organisms, trematode parasites, which occur in gastropods, as indicator species for biodiversity in managed wetlands. Some studies have shown that the richness in diversity among trematodes increases after coastal wetland restoration. For a brochure published by the Pacific Estuarine Ecosystem Indicator Research Consortium, go to: http://www-bml.ucdavis.edu/peeir/
brochures/Parasites.pdf

For further reading and enjoyment, here are some interesting recent wetland blog posts on gastropods in wetlands with some great images, too:

Gaunt and Glimmering Remains of Gastropods
http://www.evilmadscientist.com/article.php/wetlandsnails

Some gastropod humor at Southern Fried Science blog
http://www.southernfriedscience.com/

Ballona Wetlands Restoration Project’s Photos
http://www.flickr.com/photos/ballonarestoration/5716284945/in/photostream

Poem: Persuading Periwinkles
http://aswm.org/wordpress/53-2/110-2/persuading-periwinkles/

Virtual Green Book Clubs

Have you ever been curious about a local book club but shied away because the books chosen just weren’t your cup of tea? A new trend of online book clubs provides an alternative. Avid  readers may instead get engaged in virtual discussion forums about a shared interest—yes, even wetlands, and other environmental topics.

The U.S. Fish and Wildlife Service (FWS) recently launched a new virtual book club called “America’s Wild Read,” featuring ecologist E.O. Wilson’s novel, Anthill. The virtual book club invites readers to participate over eleven weeks this spring and summer, reading different books with an ecological or environmental theme. To learn more about the books on the list and participate, visit: http://americaswildlife.org/WildRead/

One of the largest virtual book clubs is called Copiahttp://www.thecopia.com/home/index.html which includes an application for iPad users. Sign up and then join a group with shared interests, or browse for books under a topic, like wetlands. The Copia virtual book club returned 32,000 book titles related to wetlands. In Copia, users can build a virtual library and keep track of titles.

A similar website, Good Reads, generates lists of books based on users’ recommendations. They have lots of options for readers from book swaps to ebooks, reading groups to join, and a creative writing section with short stories and poetry grouped by topic, e.g. outdoors/nature.

In addition, some environmental book clubs have optional in-person meetings and maintain a blog, so others can participate and keep up with the recommended reading. For instance, The Echoing Green Book Club has a blog; this is a program of a nonprofit organization (Echoing Green.) If you’re on Facebook, there are a number of environmentally-themed book club discussions ongoing, like this one called Green Book Club Discussion.

For those readers who crave the emotional connection to other readers and prefer to meet in person to discuss books, check out this article on how to start a green book club:http://planetgreen.discovery.com/work-connect/start-green-book-club.html It suggests starting with classics including Rachel Carson’s Silent Spring and Thoreau’s Walden.

ASWM currently has a Recommended Reading corner of the blog (lower-right), featuring a wetland-related or environmentally-themed book that has been recommended to us. ASWM is also in the process of moving the wetland book list (titles that are available on Amazon.com) over to the new website. Once that is done, there’s a good potential list of titles for a future online discussion forum, or “virtual wetland book club” on ASWM’s website.

For now, readers may turn the page—whether it’s paper or electronic, and join a discussion of their favorite “green” books.