Bridging Environmental Academia to Real World An In-Depth Look featuring Dr. Jeremy Sorgen4/14/2025 As our world constantly searches for solutions to our growing climate crisis, environmental research has become ever more critical to prevent our planet from becoming uninhabitable. Whether this exploration entails technological solutions or environmental philosophy, this research can help us find possibilities for positive change in our world. Yet, among the thousands of published articles, it may feel like nothing has significantly changed in how we approach climate change. As I begin to explore environmental academia in my own life, I have always wondered why this occurs.
My curiosity led me to Dr. Jeremy Sorgen, an environmental researcher and professor at Mills College Northeastern who specializes in philosophy and tribal research. From our talk together, I realized that though we may understand the theory and information about solutions to environmental issues, how can we actually implement, solve, and practice them in the real world? Sorgen began his career as a philosopher. He grew fond of the field, believing that “philosophy as a discipline can actually improve the condition of the world and respond to social problems in a way that makes a difference right beyond the academy.” Studying ethics, religion, and the environment, Sorgen hoped that his academic career would lead to real social justice and change in the world. Through writing his dissertation and gaining more experience in this field, Sorgen “saw this disconnect between academic research and action in the world.” Especially when dealing with communities and diverse groups, environmental research can seem inherently extractive. We tend to helicopter in for the sake of academia but do little to reciprocate the kindness of these groups for sharing their knowledge. As a result, high-level academia tends to boil down to capitalist schemes by universities and research facilities that hope to gain popularity from their efforts; real-world social justice becomes just secondary. Sorgen hopes to rewrite this narrative through an idea called engaged scholarship. Instead of isolating the realms of social change and intense research, researchers can directly stir social change in collaboration with communities. In the context of environmental research, Sorgen believes this approach can be especially effective in mitigating the impacts of our climate crisis. Addressing this predicament, he believes that “we need some level of cultural and institutional change that gets us to political questions. What are the institutions that are driving the climate crisis, what are their histories?” Beyond technological advancements, understanding the politics and social knowledge of the climate crisis is vital—insights that can be gleaned through working directly with these communities. For example, Sorgen’s research has uncovered the importance of “learn[ing] from the people who have historically shown that they know how to live in relation—in a different relationship with the land.” America’s history of settler colonialism often masks Indigenous knowledge and the connection between this less popular culture and the environment. Recently, Sorgen proposed that uncovering and bringing this knowledge to light suggests that solving the environmental crisis involves “redistributing power to groups that know how to live in relationship with the land.” In a world increasingly shaped by ecological uncertainty, Sorgen’s vision of engaged scholarship offers a hopeful path forward—one grounded not just in data, but in dialogue, justice, and collective responsibility.
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 Source: Smokey Bear. Recently, Smokey the Bear retired to change society's perspective on wildfires as something to oversee rather than immediately destroy. After the long 45-minute drive from the coast of Santa Barbara, I finally emerged into the scorching weather of inland California, standing amid dry grasslands and beige hills. In the distance, brush was erupting into flames as the smoke blew away eastward. I was lucky; a few hours earlier, the smoke had engulfed this exact spot in toxic fumes. I could hardly believe that this lonely nursery, one of the few run by Native Americans, exists in this dry, smoke-choked field. While today’s society views wildfires as horrific conflagrations, the California Indigenous peoples have understood fire as an essential part of the ecosystem – a key to their livelihood and heritage.
As I stepped into the open-spaced compound with both free-ranging vegetation and potted plants, Diego Cordero – the land technician at the Santa Ynez Chumash Environmental Office – introduced a project to revive native plant growth for the tribe. The Chumash Plant Nursery, he explained, was a way to restore a part of their lost traditions by regrowing these cultural tokens for their future. It’s a miracle that this fragment of indigenous culture still remains. When I spoke with sociocultural anthropologist Jordan Thomas in his cozy office at UC Santa Barbara, the graduate student explained to me how the rise of the mass agricultural industry repurposed much of California’s land. Industrialists began removing native plants in favor of cash crops, and efforts to preserve them became a lower priority. At the nursery, Cordero presented another reason for their decline: fire suppression. Guiding me to a row of sprouts under the mesh canopy, he pointed to the Matilija poppy. While the plant may seem typical to others at first glance, Cordero described its unique affinity to being burned! He regularly places combustible fuel around the plant and lights it on fire, charring the seeds and soil to increase the germination rate. This plant is an example of a fire follower – a species most successful when grown in burned areas. Understanding California’s unique ecosystem, the Chumash traditionally harnessed fire as a tool to promote native plants, clearing the way for new, healthy vegetation. In addition, fire was vital to reshaping the landscape type to fit the people's needs, whether for agriculture or personal use. What happened to these controlled burns? Researchers at UC Santa Barbara proposed that when the Spanish colonized the area centuries ago, the settlers believed that the indigenous fire practices were harmful to the environment, forbidding artificial burns and fighting any naturally occurring fires. Even after the colonial period, the U.S. Forest Service Management continued the policy of fire suppression: the Weeks Act of 1911 practically outlawed cultural fires. From advertising figures like “Smokey the Bear,” wildfires acquired a deleterious reputation and instilled excessive fear among the public. For many communities like the Chumash, the cultural fire – a persisting part of their identity – was extinguished. Native plants traditionally accustomed to periodic fires became scarce. A few feet away from the poppy was a potted tobacco plant, another fire follower. As Cordero explained its medicinal and ceremonial purposes for the Chumash, I realized that traditions tied to these native plants could disappear as well. The impact of fire suppression extends beyond indigenous cultures. In his upcoming book When it All Burns, Thomas explores how it can also exacerbate the effects of climate change. As wildfires become more prevalent from rising global temperatures, centuries of accumulated biomass – which should have been periodically reduced from the natural fire cycle – will make these climate disasters much larger and more chaotic. By allowing the build-up of dense forests and brush, fire-fighting today raises the perilous dilemma of whether we should remain vigilant and let biomass proliferate, or have megafires go unchecked – possibly endangering over 100,000 acres of land. There are no easy answers to our predicament, but as Cordero suggested I freely explore the rest of the nursery, I found hope in watching these humble native plants make their return back to the Chumash tribe. Beyond their cultural context, the nursery is a small but important step toward reinstating the forgotten indigenous practices in California. After all, in a world that often seeks to control and suppress nature, perhaps the key to preserving both our heritage and the environment lies in learning to work with, rather than against, the forces that have shaped the land for millennia. |
AuthorKyle Chan is a high school student at Head Royce School in Oakland, California. He is an avid journalist and environmental enthusiast interested in indigenous ecological knowledge. Archives
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