From Vice.com: Just like an animal species, our languages evolved in the context of the environments that surrounded them. When we change those environments, we threaten much more than just the physical living things that thrive there. In the parts of the world where biodiversity is most at risk, words and phrases also face extinction.
Humanity is facing the terminal crisis of an outdated worldview. From a long-term perspective, as a relatively young species on this planet we are collectively undergoing a maturation process which requires us to redefine how we understand our relationship to the rest of life on Earth— facing the choices of either collapse or profound transformation.
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.
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.
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.
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.
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.
From The New York Times: Scientist Monica Gagliano’s botanical research, which has broken boundaries in the field of plant behavior, indicate that plants are, to some extent, intelligent. Her experiments suggest that they can learn behaviors and remember them. Her work also suggests that plants can “hear” running water and even produce clicking noises, perhaps to communicate.
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.
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.
Literature has always conditioned our philosophical understanding of nature. Likewise, ecology as a way of seeing and reading the world has irrevocably changed the study of literature itself. We must examine literary/cultural production in relation to questions of environmental impact, ecological thinking and the implications of revising conventional ways of articulating human with extra-human nature.
From NewsClick: The Anthropocene Working Group (AWG), a panel that consists of 34 scientists and academics, has voted in favour of making the Anthropocene a formally defined geological unit within the official geological time scale. The term ‘Anthropocene’ denotes the current geological period, where many conditions and processes on Earth are altered by impacts of human activities.
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.
Wendell Berry and Helena Norberg-Hodge discuss human nature, experiential knowledge, technology, happiness, wildness, and local food systems — topics which they have always commented on, but which have taken on a new urgency. They offer a critique of our economic system and show how the caretaking of the natural world and local communities are one and the same.
Ted Kaczynski, known to the FBI as the Unabomber, sent parcel bombs from his shack to those he deemed responsible for the promotion of the technological society he despises. Is it possible to read someone like Kaczynski and be convinced by the case he makes, even as you reject what he did with the knowledge?
Artificial intelligence could erase many practical advantages of democracy, and erode the ideals of liberty and equality. It will further concentrate power among a small elite if we don’t take steps to stop it. “We’re facing not just a technological crisis but a philosophical crisis,” says the author of ’21 Lessons for the 21st Century’.
Over the years, ‘development’ has undergone multiple modifications, such as sustainable development, participatory development, development with gender equity, integrated rural development, and so forth. All these approaches stay within the conventional understanding of development: they don’t constitute a radical departure from the prevailing paradigm. What we need to do is get rid of ‘development’ itself
There has always been an unmistakable umbilical link between the dance form of Kerala called Theyyam and nature. The unique pantheistic art form of the Theyyam now faces increasing threats of gentrification and Brahminisation, thus paving the way for the destruction of the sacred groves where it was born. Text and photographs by Thulasi Kakkat.