Alyssa Hull writes: We desperately need narratives that move past apocalypse as an endpoint, not only because there are people and societies already living through the Western world’s vision of climate apocalypse, but also because it can only inspire a helpless waiting for the post-apocalypse to arrive, suddenly, to cleave the past from the future.
I live in a concrete maze that boasts a few yards of curbed open space and calibrated greenery. High-rises clutter the view of sky; pigeons and mynahs rule the roofs. Urban wildlife often feels incongruous, surreal. A praying mantis sheltering from lashing rain makes the windowsill suddenly more meaningful, though that is not its purpose.
From Emerge: Gail Bradbrook, one of the founders of Extinction Rebellion, writes about her experiences with psychedelic plants, which she says altered her worldview so radically as to set her on her current path to initiate social change. Bradbrook helped found, and continues to play a key role in this global movement for systemic change.
Humanity is facing the terminal crisis of an outdated worldview.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.
Massive protests have been roiling through Algeria, Bolivia, Chile, Colombia, Ecuador, Egypt, France, Germany, Guinea, Haiti, Honduras, Hong Kong, Indonesia, Iran, Iraq, Lebanon, the Netherlands, Spain, Sudan, the UK, and Zimbabwe—and that’s only since September. As distinct as the protests seem, the uprisings rocking scores of countries all share a common theme, argues Ben Ehrenreich.
Big Agri, Big Pharma, Big Tech, Big Food, Big Banking, Big Oil and Big Government aren’t there to make our lives better. They’re there to control us and make as much money as possible; and they’ll run you over if you’re in their way. Daisy Luther on how to fight back and starve the Beast.
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.
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.
Hello. Allow me to introduce myself. I am a Carbon atom, writing in the hope that the intelligence operating here might be able and willing to come to our aid. In particular, I am acting on behalf of the many Carbon atoms – who are contently resting in peace, unaware that they’re in great danger.
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.
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.
From The Atlantic: When Leuzinger saw the stump on a walk with fellow botanist Martin Bader, his head turned. He saw that even though it had no leaves, stems, or greenery of any kind, it did still contain living tissue—and when he knocked, it sounded different from deadwood. All appearances to the contrary, it’s still alive. But how?
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.”
The fact is, wild animals do not make sense under capitalism. Capitalism operates according to a quite simple set of rules. Your desires are respected in accordance with the amount of financial resources you have available to you. Every wild animal is poor, thus no wild animal gets a “vote” over how resources are used.
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
“I sprouted, thrust into this world without anyone consulting me…” Thus starts US Astronaut Don Pettit’s quasi-fictional account of ten days in the life of a plant growing on the International Space Station. Among other things, the plant expresses its growing awareness of people it interacts with, and the fact that they eat its ‘kind’.