Insight and inspiration in turbulent times.
The rivers Paul Parsons reclaims are not wild rivers, they are illusions of wild rivers. Just because a river flows does not mean it is not dead. We can and we should reclaim as much of the earth as we can even if it means dreaming ourselves back to a time very few people can remember, before history was written and stories were on paper.
We are, of course, discussing Saudi Arabia, which has been much in the news lately. This essay will review recent events centered therein and probe their significance. As we will see, the main actors in the drama are an ambitious young Saudi prince, the Trump administration (and its own ambitious young prince), Iran, and Israel (which has a hand in just about everything of significance that happens in the Middle East)—with Lebanon, Qatar, and Yemen as possible staging grounds for the unfolding of further action.
We no longer think of food as medicine, or expect it to be medicine. We are more often concerned about the negative aspects, avoiding the unhealthy foods we shouldn’t eat. Plants have provided our medicine for most of human history.
If it turns out, however, that neither art nor science can provoke the transformations needed to avoid the looming apocalypse, then the role of the artist will only magnify further, as creative imaginations are tasked with interpreting and understanding civilizational descent in terms that give meaning to the inevitability of suffering; give sense to the pain we will feel (perhaps are already feeling) as global capitalism dies its inevitable death.
Only a few generations ago we made many things by hand. Over the last 50 years store bought products have replaced handmade goods. Few people still work with their hands, and I often wonder what we have lost in this process? What have we lost when we no longer enjoy or even know how to make things with our hands?
It’s surely preferable to present a sober and systematic unpicking of the mechanics of political power and economic provisioning that can clarify alternative endpoints, than to regale the reader with upbeat stories of how things may just turn out well. At its best, Raworth’s book does some good unpicking. But it still leaves us a long way from home.
To be as clear about this as I can, I am still hoping for a sort of drastic cultural change, a new way of seeing and believing, a new paradigm, a reorientation of wants and expectations, dreams and desires—and all the more so for abandoning some of the pragmatic and logistical aspirations that initially led the way in many a Transition imagination. In other words, I’m rather simply asking this: what if we focus mainly, now, on all the inner change that has happened along the road to Totnes?
Building community resilience starts with the courage to collaborate with the people around you to protect the things about your community that you value most. We hope The Community Resilience Reader helps support you and your community in shaping a future that is rewarding for everyone.
For thousands of years, the English countryside has never been so empty of people and animals as it is now. The part of West Dorset where I live was once a busy network of small farmsteads, most with fewer than 100 acres, keeping Red Devon cattle for meat and milk. Today, the old farm names on the Ordnance Survey map are a roll call of lost activity…
Could declining world energy result in a turn toward authoritarianism by governments around the world? As we will see, there is no simple answer that applies to all countries. However, pursuing the question leads us on an illuminating journey through the labyrinth of relations between energy, economics, and politics.
We were pretty daunted by that conversation, but one of the things that also came out of it was that a lot of these efforts that it would take to sustain a strike were things like a local food system, things like alternative currency systems, whether that’s a literal currency or whether that’s something like a time bank or a sharing economy, things that make our communities more resilient anyway, things that we know we have to do in order to replace the capitalist system, things that we know we have to do in order to respond to the climate crisis and make our communities less vulnerable.
The 100-percent dream has become dogma among liberals and mainstream climate activists. Serious energy scholars who publish analyses that expose the idea’s serious weaknesses risk being condemned as stooges of the petroleum industry or even as climate deniers.
