Recently Professor Jerry Coyne wrote a piece on traditional approaches to treating dieback in Kauri trees (Coyne, 2024). Of course, the main problem here is that sometimes public money is spent on the pursuit of ideas that have little or no scientific basis, or at least have not been verified scientifically. Another issue is the possible misleading of the public at large on matters that have to do with science and education.
I and others have also published on the debate regarding traditional methods for healing sick or dying trees, but several other misunderstandings of science are abroad in New Zealand, including those around equality of status between traditional knowledge and modern science (Ministry of Education, 2024), the role of “place” in science (University of Auckland, 2024), the original discovery of the Antarctic (Matthews, 2022), and in relation to the efficacy of traditional medicine (ACC, 2021 & Tyson, 2023). And so, as a further example, we explore a recent discourse in the media on the lunar cycle, or the “phases of the moon”, and its relevance to agriculture. This discussion typifies ongoing debates in New Zealand that may be well-intended but that we believe can mislead the general public, waste taxpayers’ money and cause damage to science.
The New Zealand public is told that farmers should manage their farms on the basis of the lunar cycle. And so, an article promoting farm and agriculture management appeared in the Waikato Herald of 14 July 2023 – “Can Māori knowledge of moon phases help farm resilience? Bay of Plenty farmers gather to learn” (Smith, 2023), and republished in Our Land and Water (2024). An explanation of the lunar cycle is given in Appendix 1 of this article.
The Herald article reports a “first-of-its-kind workshop” in which several farmers were guided through the Māori lunar calendar. This project was one of three that were allocated $2.7 million to test farming methods that aim to “enhance the mana and mauri of the soil”. They were told that the phases of the moon can influence plant growth, effectiveness of seed-sowing and healing properties in native plants, and were encouraged to create their own Māori lunar calendars for use on their own farms.
We see a valid point in an initiative that attempted to move beyond a treatment of nature as that to be exploited by man and also to embrace and make use of Māori thinking and world views. However, it is an entirely different discussion as to whether or not the lunar cycle should influence farm management or other agricultural practices. In any case, our online and print media have duty of care not to publish material that is unverified or, worse, scientifically baseless and thereby potentially misleading to the public.
Advice for Farmers and Gardeners?
Does the lunar cycle influence the growth and development of crops? Apparently, moonlight itself can indeed act as a stimulant to biochemistry and physiology in certain plants. For example, Singiri et al. (2023) found that despite the low intensity of the light emitted by the moon, nevertheless moonlight can be an important signal that in some plants leads to alteration in cellular activities and enhancement of plant growth. In their study, exposure of mustard seedlings and tobacco plants to full moonlight enhanced growth. They conjecture that the sunlight reflected by the moon might act as an environmental signal, rather than as an energy source. This signal is perceived by the plant in some way, most probably through photoreceptors, inducing variation in cellular function.
However, the lunar cycle appears to have little or no discernible effect on plant growth, given the small associated variations in light intensity, especially in regions of volatile atmospheric and climatic conditions. Further, we do see variation in gravitational pull on the Earth during the 28-day lunar cycle (Researchgate, 2024), but that variation appears not to influence the growth or ripening of plants or crops appreciably (Mayoral et al., 2023).
In awateaorganics (2023) we read:
“The ancient practice of planting by the moon has been practiced for centuries by civilizations around the world. This ancient tradition is based on the idea that the gravitational pull of the moon affects the water in the soil, which in turn affects the growth of plants. Lunar gardeners follow certain guidelines based on the lunar cycle to determine when to plant, fertilize, prune, and harvest their crops. Planting during the right phase of the moon can lead to greater yields and healthier plants.
For example, root crops, such as potatoes and carrots, should be planted during a waxing moon to help them grow deep and strong. Leafy greens and flowers should be planted during the waning moon to help them stay compact and bushy. Planting during the new moon will give plants a burst of energy, while planting during the full moon will help them stay strong and vigorous.
The practice of planting by the moon is still widely practiced today and can be a great way to get the most out of your garden. By following the guidelines of the lunar cycle, gardeners can ensure that their plants are getting the best possible care for maximum yields and health.”
The idea of planting and harvesting of crops according to the lunar cycle is seen in many countries, but the supporting evidence is very sparse. Indeed, around the world it is also taken into account in viticulture and winemaking. Some New Zealand winemakers grow, harvest and bottle wines, partly on the basis of the lunar cycle (Campbell, 2017), but an overseas example comes from Carpineto, an Italian vineyard and winemaker that was founded in 1967 in Chianti, Tuscany. Their website says that moonlight penetrates soils more deeply than sunlight, that the full moon can be a good time to bottle wine; that the gravitational pull of the moon draws sap and moisture into the fruit, enhancing its taste, and that the new moon could be bad for harvesting grapes but good for planting. They recommend pruning during the waning moon on the basis that the waning lunar phase slows down the flow of sap (Carpineto, 2024).
The Lunar Cycle and Viticulture
Unfortunately, the stated ability of moonlight to penetrate soils better than sunlight, and the stated influence of moon’s gravity on grape sap, do not survive modern scientific scrutiny. Indeed, a New Zealand study found that “biodynamic calendars” (for example, that of Biodynamics New Zealand, 2024), based on the lunar cycle, have no influence on the taste of wines (Parr et al., 2017). The type of day, as determined by biodynamic calendars for wine drinkers, does not influence systematically any of the characteristics of wines that were evaluated. The findings of that study highlight the importance of testing experimentally any practices that are based on anecdotal evidence but that do lend themselves to empirical investigation.
Various biodynamic wine tasting calendars recommend avoiding tasting wine on ‘root’ or ‘leaf’ days, but favouring ‘fruit’ and ‘flower’ days but the factors that determine the date of harvest principally comprise chemical measures of various sugars (potential alcohol) and acids, and aspects of flavour that are based on winegrower assessment. Even so, often the local weather is the overriding factor and, if storms or heavy rains are imminent, then grapes are harvested as rapidly as possible, even if not yet at optimum maturity (Professor Paul Kilmartin, pers. comm.).
Conversely, in some grape varieties higher quality can be attained if they can be left on the vine for longer in good sunshine. For larger commercial producers, particular harvest dates for growers have been set already some six months in advance, regardless of the state of the fruit, simply to assist in planning of the use of mechanical harvesters and management of fermentation tanks. Logistics of mechanical harvesting and winery operations can also determine harvest dates, particularly with larger companies, and sometimes override picking of the grapes at optimum maturity. Thus, for most producers, the lunar cycle does not come into consideration in any way (Professor Paul Kilmartin, pers. comm.).
It would be quite delightful if some or all of the traditional ideas in relation to agriculture and viticulture held true but, as far as we are aware, few or none of them have been verified scientifically and so there is no evidence to support them. A brief discussion of the value and limitations of traditional knowledges is given in Appendix 2.
A Meta-Analysis of the Lunar Cycle and Agriculture
Mayoral et al. (2023) have researched the link between lunar phases and agriculture from a scientific perspective, through review of texts and monographs that are used in the teaching of agronomy, botany, horticulture and plant physiology. In addition, they considered the physics concerning the effects of the moon on our planet and the scientific literature on plant development and physiology. They found no reliable science-based evidence for any relationship between lunar phases and plant physiology in any plant science-related textbooks or peer-reviewed journals. See also Coyne (2023).
Further, they found no evidence from physics that supports any causal relationship between lunar forces and physiological responses in plants. Therefore, they concluded that popular agriculture practices that are tied to lunar phases have no scientific basis. They encourage teachers who are involved professionally in the plant sciences and agriculture and related education to address the prevailing pseudo-scientific ideas objectively and promote critical thinking.
Farmers, and indeed citizen gardeners, who wish to refer to the lunar cycle, the gravitational effects of the sun and moon, or other astronomical phenomena as a guide to their practice are free to do so. However, they should engage in such practices in full awareness that most traditional knowledge, such as that concerning the influence of the lunar cycle on plant growth or physiology, or the use of song and prayer to heal our forests, lacks underpinning basic science and research. Our media must do better than potentially to mislead the public by promoting untested ideas as truth (Lillis, Schwerdtfeger, Raine and Richards, 2023).
Let’s Get the Science Right
Though moonlight can stimulate physiological responses in plants, the additional intensity of a full moon, even over that of a totally obscured moon, is not sufficient to have any discernible effect (see Lillis, Schwerdtfeger, Raine and Richards, 2023). Nor is there any scientific evidence that changes in gravitational attraction from the sun and moon elicit significant responses in plants that could benefit farmers or winemakers (see Appendix 3).
In relation to assertions regarding the lunar cycle and its benefits to agriculture, we believe that the overwhelming majority of farmers in New Zealand are well-educated and base their agriculture and farm management practices on established science and technology. Unfortunately, some people may be influenced by factually incorrect material presented in our media, often delivered by journalists who have little or no scientific or metaphysical understanding, and who in some cases may adhere to one or other political ideology.
Those who believe in the equality of traditional knowledge and science could usefully review the contributions of traditional knowledge to:
1. The world of the invisibly small; that is, beyond what can be seen by the naked eye
2. The Universe and all that is involved beyond those parts that are visible to the human eye
3. The processes of plate tectonics and geology that underlie the visible surface features
4. The oceans beyond where fishing nets were thrown by indigenous people of the past
5. The disciplines of mathematics, physics, chemistry, molecular biology, computer science
and others
6. The idea of complexity beyond the obvious concepts of networks and things being
composed of other things and having history
7. Most of the physiology and all of the biochemistry, proteomics, genomics and many
other fields that underpin modern medicine.
The above list from Lillis (2023) could be expanded considerably but, in any case, we see only small overlaps between the domains of traditional knowledge and the broad sweep of world science.
Today, in various western countries we see valorization of traditional knowledges and at least a partial rejection of “colonial” or “Western” science and medicine (Abbott et al, 2023). However, such rejection is generally uninformed and often ill-advised. For example, the international pharmaceutical industry comes in for regular public and media criticism, possibly some of it quite deserved. However, the vast majority of today’s pharmacopeia is derived from the research and development of the modern pharmaceutical industry. Effective treatments derived from traditional medicine are rare, especially in the era of bio and immunotherapies and, of the over 150 anticancer drugs available today, only three are of natural origin - trabectedin, taxanes and vincaalkaloids (Sun et al., 2017). All of the others are fabricated in the pharmaceutical laboratory.
The Future of Research, Science and Education in New Zealand
If the aspirations behind traditional knowledge are recognized as metaphors for loving and caring for our world and its living environments, then a wonderful notion has indeed been gifted to us. However, when such ideas are accorded the status of scientific truth when they have not been subjected to rigorous testing and validation, then we have the makings of a very serious problem for our national science effort and at all levels of education.
Today we see increased emphasis on the importance of "place" in science and research, particularly in tertiary education (University of Auckland, 2024; Lillis, 2024), though the laws of science and mathematics are precisely the same everywhere. While the notion of “place” has relevance to the social sciences and anthropology, the recent status of "place" is based on a purely cultural or ideological view and, if it is not open to challenge, it has no relevance in science or education.
Perhaps, the ideal approach is for science and policy communities around the world to embrace the positive values of traditional or indigenous communities that include caring for each other and for the environment. Equally, those who wish for systemic change that embraces traditional knowledges could adopt more conciliatory dialogue and not attempt to chase the status claim of traditional knowledge as science (Lillis, 2023).
Perhaps we should think of traditional knowledges, including mātauranga Māori, as philosophy or, more particularly metaphysics, and suggest that they be discussed in that context, along with other philosophical settings and metaphysical positions. Let mātauranga Māori stand apart from science and be cherished and supported for its cultural, historic and social value, especially Kaitiakitanga (caring for the environment) and Manaakitanga (caring for each other), and let us embrace those elements that indeed have some scientific basis.
There mātauranga Māori can be studied and developed in its own right, together with other traditional or indigenous knowledges, philosophies, metaphysics and religions. It would be no bad thing to have more New Zealanders better educated in these areas of thought that are so critically important to being human, and for scientists and technologists to be more aware of the history and epistemology of science and mathematics and of the science-based elements of traditional knowledges.
Recommendations
We should reserve science and science funding for the global mode of scientific thinking as defined conventionally, recognizing considerable overlaps with traditional knowledges. Here, we agree with the conception within mātauranga Māori that sees everything in the world as connected at some level. This notion is so obviously true that it barely needs comment, but to jump from recognition of overlaps to claims that traditional knowledge is a form of science, as commonly understood, is a step too far.
We encourage our media to take greater responsibility for publishing material that is balanced and fair and, where appropriate, involves genuine scientific expertise and verified science. We expect our media to display both the integrity and breadth of mind to publish not only material that empowers and valorizes minorities and endorses traditional knowledges, but also countermanding material from subject matter experts that challenges or corrects falsehoods in both prior science and traditional knowledges.
We encourage Sir Peter Gluckman and the Science System Advisory Group (SSAG, 2024), which was established in order to provide advice to Government on strengthening New Zealand’s science, innovation and technology system, to ensure that excellent traditional knowledge-related research is indeed resourced through a dedicated funding instrument, but does not extract significant resources from necessary mainstream science and innovation.
While drawing upon traditional myths and legends as motivation, especially for minority students, our national primary and secondary science curriculum must deliver exclusively evidence-based science. Therefore, we encourage the Minister of Education, Erica Stanford, and those involved in re-developing our national curriculum, to ensure the utmost integrity of that curriculum.
Finally, in accordance with Mayoral et al. (2023), we encourage teachers, lecturers and researchers in the domains of plant sciences and agriculture, and indeed in every field of endeavour where science and technology have a bearing, to address untested or pseudo-scientific ideas objectively and promote only critical and evidence-based thinking.
APPENDIX 1
About the Phases of the Moon
At the time of the new moon and full moon, the sun, Earth and moon are aligned more or less in a line. At that time the force on the Earth increase and the tides more extreme, because the sun’s gravitation reinforces that of the moon. At the new moon or full moon phase, the range of the tides is at its maximum and we have the spring tides, which are the highest and lowest tides (Earthsky, 2023). For a layperson’s summary of the phases of the moon, see Lillis (2018).
About seven days later we have the neap tides, the first quarter and last quarter moon phase when the tides are at their minimum. Neap tides occur halfway between each new and full moon when the sun and moon are at right angles as seen from Earth. Now the sun’s gravity works against the gravity of the moon. Neap tides occur approximately twice every month, around the first quarter moon and again around the last quarter moon (Earthsky, 2023).
So, we do have significant, but not major, variations in the total gravitational force on the Earth at the new moon and full moon on one hand, and on the other hand the first quarter and last quarter moon. However, these variations have little or no discernible effect on plant growth, and neither do the associated variations in light intensity, especially in variable atmospheric and climatic conditions.
APPENDIX 2
The Value and Limitations of Traditional Knowledge
Over centuries and millennia, indigenous people developed understandings of domains of knowledge that were critical to their survival, including agriculture, food technology, manufacture of tools, textiles and clothing, navigation, astronomy and medicine. Such knowledge was acquired through observation, experience and trial and error, and passed down through the generations by word of mouth. The same is true of the traditional knowledges of New Zealand. However, all of the traditional knowledges of the world have been largely superseded by modern global science.
Traditional knowledge retains value and especially for the communities that evolved those knowledges, retaining historic, cultural, religious and sometimes scientific relevance today. Unfortunately, traditional knowledges often conflate correlation and causation and include assertions about nature that are patently untrue. Probably, the traditional knowledges of Europe and Britain were as prone to false ideas as those of other parts of the world, including the traditional knowledge of New Zealand.
Traditional knowledge shares with science both observation and application, and both trial and error but, strictly speaking, not falsification. Here, if a theory is to be considered science, it must be testable, predict outcomes, and be potentially falsifiable perhaps be (Popper, 1959). Although indigenous people gained profound understanding of their environment. Thus, through development and refinement of their knowledge, engaging in trial and error and systematic observation, they did not engage in science in a strictly falsificationist sense (Lillis and Schwerdtfeger, 2021).
Thus, traditional knowledges served their purposes and in some cases were truly remarkable given the very limited scientific and technological resources available to the communities that evolved those knowledges.
Specifically, mātauranga Māori is the body of cultural knowledge of the first people to arrive and live in the islands of New Zealand. It includes observations about the world, and these observations are often interpreted in terms of myth. Other populations in New Zealand also have their traditional knowledges, derived from the knowledge systems of their societies of origin. Similarly, their traditional knowledges embody non-scientific dimensions, and often include false ideas, but no one expects these ideas to be taught as science (Lillis and Schwerdtfeger, 2021).
APPENDIX 3
The Gravitational Effects of the Moon and Sun
All schoolchildren are taught that the moon and sun exert gravitational effects on the Earth, inducing tides in both the oceans and in the body of the Earth. Indeed, in addition to ocean tides, we have Earth tides, involving deformation of the Earth as it rotates within the gravitational fields of the sun and moon (for example, see Britannica, 2024). They learn that, though the sun is about 27 million times the mass of the moon, it is the sun’s gravity that keeps the Earth in orbit around the sun, and that the very small pull of the moon causes the Earth to wobble.
In their combined gravitational effect on the Earth's equatorial bulge, the sun and moon cause the Earth's axis of rotation to vary in relation to space. Our Earth undergoes various wobbles and nutations, but one major effect is known as “precession of the equinoxes” - precession of the axis approximately every 26,000 years. Such variations in gravitational pull exert little or no influence on plants. The other planets of our solar system also exert gravitational effects that are far too small to influence the biochemical or physiological processes of plants.
Dr David Lillis trained in physics and mathematics at Victoria University and Curtin University in Perth, working as a teacher, researcher, statistician and lecturer for most of his career. He has published many articles and scientific papers, as well as a book on graphing and statistics.
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5 comments:
Excellent stuff David. You might like to add that 'moonlight' is actually reflected sunlight and that the moon does not produce light of its own. It is ridiculous to suggest that reflected light has the same energy input and effects as direct sunlight on photosynthesis. It is time we moved on from Neolithic animism and nature study and dismissed its meanderings.
One sentence in my article is unclear:
"Though moonlight can stimulate physiological responses in plants, the additional intensity of a full moon, even over that of a totally obscured moon, is not sufficient to have any discernible effect (see Lillis, Schwerdtfeger, Raine and Richards, 2023)."
To clarify: following possible stimulation of the plant by moonlight, most probably growth and ripening will remain unaffected by the lunar cycle. So you will see no tangible benefit to managing your farm according to the lunar cycle.
David Lillis
Therefore the effect of another hour of sunshine at the start of daylight saving would not stand scientific scrutiny against the extra growth recorded .
Anywhere else in the world, this nonsense would be instantly dismissed as simply witchcraft.
As always, where is the real science ?
Why are we so gullible ?
A great dissertation David, but you'd have to admit that matauranga Maori very likely can add significantly to our ‘knowledge systems’, by way of example - as to how, with the most basic of implements, to dispatch, prepare, cook, and eat parts of the hominin form, and you must also appreciate that, as a race, they would have seen more internal organs of hominins at very close quarters than the vast amount of the populace anywhere else on this planet. That acknowledged, however, having no written language would undoubtedly have resulted in limitations as to the accuracy and reliability of what knowledge has been retained and conveyed to the present. One has to remain hopeful this ancestral experience will bode well for all those seeking careers and imparting knowledge in current human wellbeing and that relating to its physiology in general. A bit strange that we haven’t seen much of this discussed to date?
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