An Unusual Bee Hotel: Cultivating Care in a time of Ecological Loss

by Rosamund Portus

 

The door to my house is much more than it appears. It is, I think, a well-known hotel amongst the bee population of York.

Allow me to explain.

One hot June day, during the very first summer I was living in my house, I was rushing out the door when I had a surprise encounter. Turning round to push on the door, satisfying myself that it really was locked, I was shocked—and delighted—to see a reddish-brown bee flying directly into the old, unused keyhole situated near the bottom of the door. The keyhole, which has been neglected in favour of the shiny new Yale lock at the top of the door, was evidently a perfect nesting spot. As I stood there, captivated by the idea that a bee was inside my door, another small bee followed suit. Finding the hole occupied, this second bee shimmied back out and took flight in search of a different nest.

This encounter genuinely thrilled me. Despite my impending appointment I spent some minutes trying—and failing—to capture a photo of the bee. Even more delightfully, in the coming weeks I spotted the bee—which I later identified as a red mason bee—a number of times. Of course, as June moved into July this little bee disappeared. A quick internet search of a red mason bee life-cycle followed, and I figured the bee was probably no more.

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An Unusual Bee Hotel by Rosamund Portus (2020)

You can imagine the delight I felt when, around twelve months later, a bee flew out of the very same unused keyhole. This bee, which was a beautiful gold colour, similarly spent the next six weeks or so making the odd appearance before once again completely disappearing.

This year marks my third summer living in this house. It is also—wonderfully—the third summer I have seen a bee come and find shelter in my door. It seems that year after year this small opening in my door provides the perfect bee hotel.

Observing bees living inside my door is nothing but wonderful. For me, it is a reminder that even in an environment designed wholly for human activity other forms of life find a way of being and living. Yet, my utter joy at my door doubling as a bee hotel also reveals my internal bias in how I respond to the presence of nonhuman species. To elaborate, when a wasp enters my house I will go tense, carefully shutting it in a room with the window open and praying it finds its way out before I re-enter. Similarly, I remember feeling far from delighted when a flurry of mosquitos found their way into the room of a Spanish guesthouse I was due to spend a fortnight. And whenever I am confronted with an eight-legged, eight-eyed friend I will watch from a (very) safe distance whilst my partner uses paper and a glass to remove it from the house.

Over the course of my studies into human-animal relations, I have learnt to appreciate and respect those many other invertebrates and, of course, arthropods which find themselves unwitting guests in our homes. This is, however, a care which I have had to actively cultivate. Bees, on the other hand, have long been knitted into my imagination as fundamentally good. The reasons for my—and many others—association between bees and goodness are myriad: they are rooted in the pleasure of honey, the sweet smell of beeswax, the appeal of flowers, the knowledge of our reliance on pollinated crops, and our willingness to aesthetically appreciate their fluffy bodies. Our tangible entanglements with bees have further facilitated their presence in our stories, traditions, languages, and artworks (Maeterlinck, 1901; Ransome, 1937; Wilson, 2004; Hanson, 2018). Of course, whilst predominantly honeybees sting when threatened, many associate all bee species with the painful feeling of being stung. And yet, as bees become increasingly known as species haunted by the possibility of extinction, they have more and more become creatures of empathy in the public eye (Moore and Kosut, 2013).

Thinking through my response to the bees that have made nests in my front door, I came to consider how our everyday reactions to species have consequences that extend far beyond whether a creature might be squished, admired, or given a wide berth. In the current era of rapid biodiversity change and loss, the values and understandings associated with different species intertwine with wider processes of care, responsibility, and protection. As literature across the environmental humanities is increasingly unearthing, public perceptions of different forms of life become a matter of life and death (see van Dooren and Rose, 2011; van Dooren, 2011; O’Gorman, 2014; Clark, 2015). In the case of bees—a species that has become intertwined with fears of decline—our affection for them has ignited a global campaign for their survival. Bee species have become a focus for ecological care, responsibility, and action (Moore and Kosut, 2013).

However, the public perception of a species can also detract from possibilities for care and protection. Take, for example, the wasp. Wasps, the species from which bees evolved, are battling increasing stressors in the modern day (Heffernan, 2017). Yet, as Sumner et al. (2015) make clear, wasps are universally disliked: they are demonised as stinging, aggressive, and vicious creatures. This typical intolerance for wasps not only dampens support for conservational efforts towards protecting wasps, but it is also broadly accepted as the justification for the removal and eradication of wasp nests. Thus, our internal biases, fuelled by specific historical and cultural contexts, have implications which transcend beyond our interactions with individual life-forms, and influence wider conservational choices, actions, and possibilities.

In questioning and thinking through our internal biases, we are presented with opportunities to overcome them. This is not to say we need to seek out interactions with species we find intimidating in some way. I, for one, am under no illusion as to how much fear I still feel when a wasp comes close to me. Rather, it is to suggest that if we—by which I mean anyone who has the interest to—can work to positively shift narratives surrounding species which are typically unloved or undesired, we can open up new possibilities for the flourishing of lives that are too often easily eradicated or dismissed. For whilst we might hope for a future filled with bees, we also need a future that is alive with the many other species—wasps, spiders, slugs, worms, or rats—which are equally as valuable for both sustaining and nurturing new forms of biodiversity, and yet whose presence seldom brings the same easy delight as the presence of a bee.

Clark, J.L. 2015. Uncharismatic Invasives. Environmental Humanities. 6(1), 29-52. DOI:10.1215/22011919-3615889.

Hanson, T. 2018. Buzz: The Nature and Necessity of Bees. Basic Books.

Heffernan, O. 2017. Steep decline of wasps and other flying nasties is a bad sign. [Online]. New Scientist. Last updated: 19 October 2017. Available at: https://www.newscientist.com/article/2150977-steep-decline-of-wasps-and-other-flying-nasties-is-a-bad-sign/ [Accessed 20 July 2020].

Maeterlinck, M. 1901. The Life of the Bee. George Allen.

Moore, L.J. and M. Kosut. 2013. Buzz: Urban Beekeeping and the Power of the Bee. New York UP.

O’Gorman, E. 2014. Belonging. Environmental Humanities. 5(1), 283–286. DOI: 10.1215/22011919-3615523.

Ransome, H.M. 1937. The Sacred Bee in Ancient Times and Folklore. George Allen & Unwin.

Sumner, S., G. Law, and A. Cini. 2018. Why we love bees and hate wasps. Ecological Entomology. 43(6), 836–845. DOI: 10.1111/een.12676.

van Dooren, T. 2011. Invasive species in penguin worlds: An ethical taxonomy of killing for conservation. Conservation & Society. 9(4), 286-298.

van Dooren, T. and D.B. Rose. 2011. Introduction. Australian Humanities Review. 50, 1-4.

Wilson, B. 2004. The Hive: The Story of the Honeybee and Us. Thomas Dunne Book.

 

 

 

Report: a brief reflection on insect entanglements

by Eline D. Tabak

The ‘Insect Entanglements’ workshop’s CFP was first shared online in the last week of February, when the effects of Covid-19 were still vaguely taking shape in the periphery of our academic community. Perhaps naively so, we—that is, my co-organiser Maia and I—spent some time thinking about how many participants we could host, whether or not we wanted to allow non-presenting attendees into the room, and where to get the best vegan lunch in Bristol. In the following weeks—after receiving cancellations, postponements, and some very reasonable updates saying “we simply don’t know yet”—we decided to move the workshop online. After all, insect entanglements had always been about inclusions and exclusions, and this way we hoped to include as many people as possible. In our online workshop, we had participants based in the States, Canada, Norway, Germany, the Netherlands and the UK. While it’s definitely not the same as everybody meeting in the same room, we know the workshop would not have been open to so many people—not just academics in the field of environmental humanities—had it been hosted in Bristol. This, at the very least, was a good thing to come from moving the event online.

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Typical venue for academic events in 2020

To me, the workshop felt like a follow-up to two previous events: the first being the interdisciplinary symposium, ‘On Bees and Humans: A Love Affair Between Nature and Culture,’ organised by Dr Anja Buttstedt and Dr Solvejg Nitzke at the B CUBE Center for Molecular Bioengineering, TU Dresden. The second was ‘The Insectile’ workshop, organised Dr Fabienne Collignon and Jonas Neldner at the Internationales Kolleg Morphomata at the Universität zu Köln. I was lucky enough to present some of my own research on insect entanglements during these events and was extremely happy to see some familiar faces with new ideas in the Insect Entanglements workshop. Granted, it’s to be expected that you get to know scholars in the field (or subfield of a subfield), but I’m always eager to meet new people, hear new ideas, and again and again realise that so many people are working on such exciting new research. (And it needs to be said: there was some really exciting new research presented at the workshop.)

Entanglements are rather fashionable right now, and when we first put out the CFP we received a question forcing us to reflect on what exactly such an entanglement entails. In true PhD fashion, we deflected the question and said that there’s no such thing as a single entanglement, but that we were sure we would figure it out during the workshop. The original CFP cited Eva Haifa Giraud, who, in her remarkable book What Comes After Entanglements? (2019), does not pull any punches and immediately forces us to recognise that with (any) politics of entanglement also comes a reality of exclusion. With that in mind, we wrote to all our presenters asking them to critically reflect on what their research (proposed or already conducted and written) could potentially mean for the same bugs they would later present on. This question does not always invite an obvious answer, especially when your research brings you to, say, early modern England or famous still life paintings of the Low Countries—even contemporary installation art.

Our first panel, ‘Bug Materialism’, was made up by researchers Rachel Hill (Strelka), Kay McCrann (University of Portsmouth), and Katharina Alsen (Hamburg University of Music and Theatre). This panel brought together a wide range of research that was distinctly material: the life and death of flies in space, line-drawing practices as a way of connecting with the natural history archives, and the aforementioned art installations focusing on not just the theoretical and philosophical aspects of these entanglements, but also their material lives. The second panel, ‘Ways of Looking’, found Anja Buttstedt (B CUBE) and Rosamund Portus (University of York) talking about different bee species and Fabienne Collignon (University of Sheffield) on the different forms of the gaze. The combined presentations really highlighted the importance of looking—and looking with care—when it comes to the more than human world around us. Our last panel, ‘Storied Entanglements’, was comprised by Sheng-mei Ma (Michigan State University), Marguerite Happe (Literature, UCLA) and Eric Stein (Trinity Western University). Covering a range of topics, from game studies to early modern literature to sinophone literatures in the twentieth century, these three presentations again brought to the forefront the joy and importance of telling a good story when thinking about and thinking through the insect (and worm-like) other.

At the end of the day (specifically after spending around eight hours in an office looking at two tiny laptop screens) we still didn’t have a definite answer to the question of what constitutes an insect entanglement. Reflecting on our workshop and the diverse presentations, I also know that between the storied, the material, and the different ways of looking at insects, there isn’t supposed to be a single answer. Insect entanglements are situated and unique things—not wholly surprising when there are over a million described species out there. As mentioned before, to me this felt like the third in a series of events on what I now dare to call cultural entomology, and I’m very much looking forward to more.

On a final note: when people signed up we asked them what their favourite insect was. Here are the results:

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A pie chart showing participants’ favourite insects

Insect Entanglements Online Workshop

The Insect Entanglements workshop takes place this Friday 19 June. The workshop is organised by CEH members Eline Tabak and Maia Dixon, and will be hosted via Zoom. You can sign up to attend the workshop through the link in Eline’s tweet below.

 

 

The full conference programme is available to download here, and to whet your appetite we’ve reproduced the introduction from the CfP below.

Header image credit


Insect Entanglements

Insects are everywhere, our (human) lives entangled with them, and yet we know surprisingly little about them. In the introduction to Insectopedia, Hugh Raffles writes the following:

For as long as we’ve been here, they’ve been here too. Wherever we’ve travelled, they’ve been there too. And still, we don’t know them very well, not even the ones we’re closest to, the ones that eat our food and share our beds. Who are they, these beings so different from us and from each other? What do they do? What worlds do they make? What do we make of them? How do we live with them? How could we live with them differently? (3)

These critters have been around longer than we have. They come in so many configurations — different shapes, sizes, and ecological functions. We encounter insects as part of a collective, or as lone individuals. Yet, there is still much to learn about them and, considering their newly realised precarity, the ways in which we can live affirmatively with them.

In the words of Deborah Bird Rose (2013): ‘We live in a time of almost unfathomable loss, and we are called to respond.’ How does one respond to the insect—whether as a taxonomic rank, a certain species, a figure or story, or even the single individual that buzzes and keeps you up at night. What shapes do insect entanglements take in a time of significant biomass and diversity loss, dominated by several flagship species? After all, as Eva Haifa Giraud argues (2019), with (any) politics of entanglement also comes a reality of exclusion, asking us to pay careful attention to those ‘frictions, foreclosures, and exclusions that play a constitutive role in the composition of lived reality.’ These are, of course, only suggestions for topics that are certainly not meant to limit presenters’ areas of research and creativity.

Giraud, E.H. 2019. What Comes after Entanglement? Activism, Anthropocentrism, and an Ethics of Exclusion. Duke University Press.
Raffles, H. 2011. Insectopedia. Random House.
Rose, D.B. 2013. In the shadow of all this death. In J. Johnston and F. Probyn-Rapsey, eds. Animal Death. Sydney University Press.