Padma Rigzin writes: Ladakh’s folk religion teaches that humans do not form the centre of the natural world but are merely inhabitants. So much so that my ancestors would not move a rock to build a house. Unfortunately, people in Leh are shouting the tune of the mainstream. Ambani has already started knocking our doors.
Thanks to the capitalist propaganda machine, we’ve forgotten the difference between ‘conscious’ and ‘compulsive’ consumption. Frugality, which once used to be the essence of responsible living has been labelled as ‘shame’. Though rarely discussed, this was the beginning–and now the core–of the climate crisis. And it has begun to control all aspects of our lives.
In 1973, Norwegian philosopher Arne Næss coined the concept of ‘deep ecology’, arguing that only a “deep” transformation of modern society could prevent ecological collapse. Næss criticized one-sided technological approaches in dealing with environmental problems, an attitude he called ‘shallow ecology’. A tribute to the visionary thinker, including a documentary-film on his life and work.
Four million people, thousands of communes, a non-hierarchical social structure based on gender equality and a cooperative economy based on ecological principles. So why is the world silent when the greatest contemporary alternative political-economic experiment—achieved against impossible odds—is thrown under the bus? Here’s a closer look at Rojava as Turkey invades the Kurdish autonomous zone.
From The Hindu: More fuel-efficient cars usually mean that car owners take many more trips, in effect nullifying the saving of fuel from the technical innovation. This simple example shows why any advocacy of a lasting technological solution to ecological challenges is only destined to set the stage for the next generation of ecological problems.
Ratheesh Pisharody writes: While we pretend to have weaved in a “justice angle” into the climate emergency narrative, we conveniently veto-ed ourselves back in. Thus we ensure we represent the perpetrators and also the victims. By taking away a large part of that victim-hood-bank we seem to want an unfair share of “climate justice” too.
From The Hindu: The perverse ‘achievements’ of those relentless in their advocacy of the Sardar-Sarovar dam are now evident. The riches of Gujarat—shown as a model to the rest of India—are the result of such violent extraction, exploitation and destruction that benefit a few while victimising many. Any protest is being beaten into the earth.
From The Intercept: Industrialized militaries are a bigger part of the climate emergency than we know. If the US-military were a country, its fuel usage alone would make it the world’s 47th largest greenhouse gas emitter, says a new study. Another study found that America has spent an astonishing $5.9 trillion on wars since 2001.
We’re mindful of what we provide for her. She has a relationship to the Land in a way that most Indigenous children do. She’s untangling the idea of growing food, of what it means to eat the food that we grow, and how to give thanks to the Land for growing the foods she eats.
From The Wire: The SAPACC campaign rests on two pillars: climate science and mass mobilisation. Large organisations coming together on an issue considered too abstract for a movement only a few years ago is a significant shift. It reflects the climate’s intensifying impact in South-Asia and how the issue has exploded in the public consciousness.
Umair Haque writes: The tables have turned. The problem isn’t climate change anymore, and the solution isn’t global cooperation — given today’s implosive politics. The problem is you — if you are not one of the chosen, predatory few. And the solution to the problem of you is climate change. To the fascists, that is.
The fact that the language of localism is being increasingly co-opted by authoritarians around the world is itself a sign of localism’s appeal. Left uprooted and adrift by the globalized economy, people are desperate for a sense of connection: to one another, to the living world, to a place and culture that’s familiar to them.
When thinking about climate solutions, people often picture technical fixes. In principle, scientists and engineers could deploy any these–but should they? To answer this, society needs the humanities and its intangible tools, argues Steven Allison & Tyrus Miller. Also included, a talk on ‘Climate Change and the Humanities’ by Subaltern Studies pioneer Dr Dipesh Chakrabarty.
David B. Lauterwasser writes: Very few people today think that our global civilization is on the brink of collapse. Most of the news consist of disturbing stories on increasingly overwhelming issues that, plainly spoken, seem impossible to solve. And yet, no one even recognizes that it is collapse that’s started to unfold all around us.
Influential natural farming advocate Subhash Palekar recently approved the use of Genetically Modified crops in his well-known “Zero Budget Natural Farming-ZBNF” method. In an equally startling interview, he described organic farming as “worse than the atom bomb.” Here, two veteran practitioners respond to Palekar, while reviewing the history of the Organic/Natural Farming movement in India.
In Richard Louv’s words: “Glenn Albrecht is among the most important eco-philosophers today. He is also a map-maker: he names the roads ahead, the dead-ends, the detours, and potential destinations. And, unlike so many scientists, he does so with a new language of emotions―those now emerging from the tragedy and the possibility of the Earth.”
From Trophic Tales: The focus on the welfare of individual domesticated animals might be an extension of the modernist tendency to simplify and discriminate. The morality of living, eating, and dying is more complex than two-word slogans can prescribe. If we care about animals —wild or domesticated— we’ve to think in terms of entire ecosystems.
Jack Thomas writes: I have worked for the last 15 years or so as a professional in various parts of the environmental movement. And I’m sorry. All of us who have feasted off the carcass of a dying planet bear some responsibility, but those of us who got paid to know what was happening and
Paul Kingsnorth was once an ardent environmentalist. But as it began to focus on ‘sustainability’ rather than the defence of wild places for their own sake and as global conditions worsened, he grew disenchanted with the movement he once embraced. Here is Kingsnorth’s classic essay, full of grief and fury and passionate evocations of nature.
To keep this kind of growth going, we need to tap more resources, which is beyond the Earth’s capacity. Till now the growth was possible because we thought resources are abundant. But today we know that we will have to experience a serious crisis in the next half century, depending upon how we use resources.