The Transition Town concept

Jonathan Dawson suggests that ecovillages are moving toward encouraging Transition Towns, which allo

A great thing about living in such a large community (I know that the 500 or so souls who call this place home may not seem like a major conurbation to any Londoners reading this blog, but it is large by the standard of most ecovillages) is the scale of diversity that it affords. The place often feels like a small village that believes itself to be an unusually dynamic, medium-sized town, with so much happening on so many different fronts.


An interesting recently-launched initiative involving a number of community members is the creation of a Transition Town group in our local town, Forres. The Transition Towns concept is elegant and powerful and may just be the saving of us all.

For participating communities, it involves a three-step process. First, acknowledge the strong probability that in the near future, our communities are going to have much less cheap energy available to them than at present. Second, recognise that pretty much all our systems – for food production, clothing, house-building, making a living – are more or less completely dependent on the availability of cheap energy sources. Third, embrace the reality of energy descent as an opportunity to re-design our communities and entire societies along more human-scale, inclusive, equitable and convivial lines.

Now, you could say that this is what we have been doing here for decades, that Findhorn already is a Transition Town (or rather, Transition Village that believes itself to be a town). However, the point about the Transition Town concept – and what makes it so alive and popular at present – is that it offers a way for everyone to get involved in the work of creating sustainable communities, not just those choosing to live in ecovillages whose core purpose is finding ways of living lightly on the earth.

A key weakness of the ecovillage model in today’s world is that it lacks an effective replication strategy. Almost all of the large and well-established ecovillages like Findhorn were created in the 1960s and 70s at a time of low land prices and lax planning regulations. While some new ecovillages are forming, they are few in number and tend to face prodigious difficulties in finding affordable land and in winning planning permission.

So it is that our month-long ecovillage training programmes have, for the most part, shifted from being courses in how to create ecovillages into immersion experiences in ecovillages (from which participants emerge inspired and better resourced to be able to get stuck into building sustainability back in their home places).

We have an ecovillage training programme in Findhorn at the moment - 25 or so people from across Europe come here for a month of deep exploration of the four key elements of sustainability: technology, economy, spirituality (or world views) and the social dimension of sustainability.

I teach the economy module and, as ever, find myself divided between focusing on the specificity of creating and nurturing ecovillage-level economies or on looking more widely at the challenges and opportunities facing local economies in society at large. This time, as is generally the case, the predominant demand was for the latter. I find myself with increasing frequency pointing course participants to the Transition Town rather than the ecovillage model as the vehicle for their new-found enthusiasm.

I see ecovillages like Findhorn as having many parallels to monasteries. Does this sound sad and gloomy? This is not the way I experience it. Think of Iona and the other great Celtic monasteries created by Colomba, Brendan, Patrick and others. These were centres of light, dedicated to keeping alive the flames of learning and beauty during a dark age in European civilisation.

The role of ecovillages in the wider push towards sustainability is still unclear in this age when the traditional door to organic community development from the ground up is all but closed off. However, if our contribution is to be no more than as centres of deep experimentation, removing ourselves a little from the world in order to better be able to dream it anew, and then to manifest and communicate that vision through training, this is a lineage that I embrace with pride.