Discover how Daniel Coleman's study of an ordinary urban backyard revolutionized our understanding of ecology, belonging, and sustainable coexistence.
Imagine for a moment that you're standing in your backyard, or whatever outdoor space you have access to. What do you see? Grass? Trees? Perhaps some insects? Now imagine seeing what Daniel Coleman discovered there: an entire universe of ecological complexity, historical layers, and cultural significance that challenges our very understanding of urban ecology and our place within it. This is precisely the journey Coleman invites us on in his groundbreaking work, Yardwork: A Biography of an Urban Place 2 .
When Daniel Coleman moved to Hamilton, Ontario, for a faculty position at McMaster University, he saw his backyard as many of us see ours—a pleasant but ordinary space. But as he began digging deeper, both literally and metaphorically, he uncovered profound lessons about belonging, ecology, and the intricate web of relationships that exist right outside our doors 2 .
What makes Coleman's approach revolutionary is his method of "Place Thought," an intensive practice of listening to and observing a small urban space to understand the global network of which it is part 2 .
In this article, we'll explore how a simple urban backyard can transform our understanding of ecology, challenge conventional scientific approaches, and offer new models for sustainable coexistence in an increasingly urbanized world.
Coleman's approach centers on what he calls "Place Thought" – the practice of focusing intensely on a small, defined space to understand larger ecological and cultural systems 2 . Rather than studying vast wilderness areas, Coleman demonstrates how much can be learned from ordinary urban spaces when we give them sustained attention.
His research reveals that the more we focus on a small space, the bigger it grows in our understanding, ultimately revealing connections to global networks 2 .
This methodology challenges traditional ecological studies that often prioritize pristine natural environments over urban spaces. Coleman's work shows that urban ecology – the study of ecosystems that include humans living in cities and urbanizing landscapes – provides crucial insights precisely because it reflects where most people actually live today 1 .
As Kevin J. Gaston notes in his book Urban Ecology, we're living in the "urban century," with the majority of people now residing in towns and cities 1 .
A central scientific question Coleman explores is: Can a newcomer ever acquire the deep understanding of the land that comes from being part of a culture that has lived there for centuries? 4 This question has significant implications for ecological understanding and conservation efforts, particularly in settler colonial nations like Canada.
Coleman's work suggests that belonging involves listening as much as speaking 2 . His research methodology includes not only observing the natural elements of his backyard but also delving into the complicated history of the area, particularly the perspectives and history of the Six Nations 4 .
Without this understanding, Coleman argues, it's easier to think of "settlers as peaceful" and ignore "the culture killing that was part and parcel of land theft" 5 .
This approach represents an important evolution in ecological science – the recognition that robust ecological understanding must incorporate Indigenous knowledge and acknowledge historical relationships to land. As one reviewer noted, Coleman's work helps settler readers consider "how they might want to adapt their way of being-in-the-world" 5 .
Coleman's approach transforms traditional ecological fieldwork methods. Rather than establishing controlled experiments or conducting wide-ranging species counts, he implements a structured observation protocol in his Hamilton backyard, treating this ordinary urban space as a rich data source worthy of sustained study.
Coleman's methodological innovation was to apply the principles of "thick description" – a research approach typically used in cultural anthropology – to ecological study 2 . His procedure followed these key steps:
Limiting his primary observation to his own backyard, recognizing that even this small urban plot contained complex ecosystems worthy of study 2 .
Documenting not only what he saw but what he heard – from Carolina wrens to cricket songs – and what he felt, literally getting his hands dirty with the soil of the place 6 .
Conducting observations across extended timeframes, noting seasonal changes and patterns that wouldn't be visible in short-term studies.
Researching the deep history of the area, including the Indigenous presence and the geological formation of the Niagara Escarpment that shelters his yard 4 6 .
Combining scientific literature with local Indigenous knowledge to develop a more complete understanding of the ecology 6 .
One of the most fascinating examples of citizen science emerging from Coleman's work came from his observation of cricket behavior. Coleman noted that the crickets in his yard didn't follow Dolbear's Law, the established scientific principle that relates cricket chirp rates to temperature 6 .
According to Dolbear's Law, developed by American scientist Amos Dolbear in 1897, you can calculate the temperature in Fahrenheit by counting the number of chirps a snowy tree cricket makes in fourteen seconds and adding forty to that number 6 .
However, Coleman's urban crickets didn't follow this pattern – their songs were continuous rather than rhythmic, making it impossible to apply Dolbear's formula 6 .
This observation suggests that urban environments may create distinct ecological conditions that alter even well-established biological relationships. Coleman hypothesizes that factors such as urban heat island effects, artificial lighting at night, or other anthropogenic influences might explain these behavioral differences 6 .
| Observation Category | Specific Focus Areas | Data Collection Methods |
|---|---|---|
| Flora | Native vs. non-native plants, seasonal changes | Direct observation, gardening interactions |
| Fauna | Deer behavior, bird species, insect activity | Visual counts, auditory monitoring |
| Abiotic Factors | Water movement, soil composition, weather patterns | Physical interaction, historical research |
| Historical Layers | Indigenous presence, geological formation, urban development | Archival research, consultation with local knowledge keepers |
| Cultural Connections | Six Nations history, settler relationships to land | Literary analysis, personal reflection |
Table: Coleman's Backyard Observation Parameters
Coleman's work demonstrates that sophisticated ecological understanding doesn't require expensive laboratory equipment. Instead, he employs a range of accessible research tools that anyone can use to better understand their local environment.
Journal, camera, binoculars for documenting species and recording changes over time.
Local flora/fauna, geological surveys for species identification and understanding context.
Archival maps, Indigenous knowledge sources for understanding historical ecology.
Gardening implements, soil testing kits for active interaction with the environment.
What makes Coleman's approach particularly innovative is his development and use of methodological frameworks rather than just physical tools:
This toolkit—both physical and methodological—enables a form of citizen science that produces robust ecological insights while remaining accessible to non-specialists. As Coleman notes, the work of retraining our Western minds to perceive the many forms of sentience in urban spaces requires developing "new muscles that we haven't been using" .
Coleman's research offers several groundbreaking insights that challenge conventional ecological science and open new avenues for understanding urban environments.
Perhaps Coleman's most significant scientific contribution is his identification of what truly needs "reanimating" in ecological studies. He argues that:
"What needs reanimating isn't nature.... What needs reanimating is our ability to see, to perceive what's already going on, to hear what's already being said. And to do that, we need to change who we think we are, who we think is doing the hearing and looking" 5 .
This represents a paradigm shift from traditional ecological science, which often assumes that the observer's perceptual framework is neutral. Coleman demonstrates that our ability to understand urban ecosystems is limited not by the complexity of those systems, but by our trained incapacity to perceive the vitality already present in urban spaces.
Coleman's work also introduces important decolonial approaches to ecology. By beginning his study with the history of the Six Nations and acknowledging his position as a settler on Indigenous land, he challenges the presumption of neutrality in scientific observation 5 .
This integration of positionality and reflexivity represents an important evolution in ecological methodology, acknowledging that our social and historical position influences what we're able to perceive and understand about environmental relationships.
| Research Element | Traditional Ecology | Coleman's Approach |
|---|---|---|
| Study Site | Pristine wilderness | Ordinary urban backyard |
| Primary Methods | Quantitative data collection | Mixed-methods: observation, historical research, reflection |
| Researcher Position | Neutral observer | Positioned participant (acknowledging settler identity) |
| Knowledge Systems | Western scientific only | Integrates Indigenous and local knowledge |
| Timeframe | Short-term intensive studies | Long-term relationship building |
Table: Traditional vs. Coleman's Ecological Approach
Daniel Coleman's Yardwork: A Biography of an Urban Place offers more than just fascinating insights into a single Hamilton backyard—it provides a revolutionary model for how we might reimagine our relationship with the urban environments most of us inhabit. His work demonstrates that you don't need access to remote wilderness areas to develop deep ecological understanding; you simply need to cultivate attention right where you are.
The implications of this approach are profound for addressing contemporary environmental challenges. If, as Coleman suggests, the key to sustainable urban living lies in changing "who we think we are, who we think is doing the hearing and looking" 5 , then the work of urban ecology becomes as much about transforming human perception as it is about managing natural resources.
Perhaps most importantly, Coleman's work is reproducible by anyone. You can begin this scientific journey in your own backyard, local park, or even a window box. The essential tools aren't expensive equipment but rather curiosity, patience, and the willingness to listen as much as observe. As Coleman himself discovered, the work of paying attention to the ground we stand on becomes a spiritual act that reveals how even small, focused spaces can tell us about the larger world 2 .
The challenge Coleman leaves us with is both simple and profound: Can we retrain our perception to recognize the vibrant ecological communities already existing in our urban spaces? Can we develop the humility to learn from both the land itself and the Indigenous knowledge keepers who have understood these relationships for centuries? The future of urban sustainability may depend on our answers.