Insight and inspiration in turbulent times.
Whether the Sanders campaign seizes this opportunity, or an alternate framework for collective action arises, a mass movement response to the coronavirus pandemic cannot come too soon. For our own sake, and that of our society as a whole, let us help the drive toward solidarity emerge.
Yet, as I said, I am not feeling that helpless form of resignation. You shouldn’t either. And if you’re looking for some inspiration and have some free time in quarantine, pick up a book I hadn’t read in 2008 called A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster by Rebecca Solnit. In it, she details the astounding things people do to help each other in times of extreme distress.
Critical to this change is securing the right support from Government to incentivise more farmers to grow more fruit and vegetables, using agroecological and regenerative practices, in a financially viable way. By doing this, it could be possible for the UK to produce affordable and healthy food that guarantees food security and looks after the environment.
This condition of wondering is still absolutely intact in us. It is. Amongst the loaded shopping trolleys of Walmart and Tesco, the fluorescent tech hubs, flicker-screens and finger-beckoning apps, it’s still there. This raw, imaginative, holy thing.
There’s an audacity to it, but it’s what we’ve always done.
Having studied, written on and engaged in public discussion about transnational corporations (TNCs), I have reached the conclusion that we are not collectively equipped to think about the kind of power that they represent, the silent way they exercise their specific form of sovereignty and the numerous mechanisms that allow them to circumvent the law wherever they operate.
This specific Calenda was dedicated to the protection of the guardians of native corn, to defenders of ecological diversity, and to those protecting indigenous lands. The Calenda, a Native Corn Colloquium, and an indigenous corn performance by the All Species Project and the Mermejita Circus of Mazunte, Oaxaca, was a collaborative effort of seed and climate activists in February of 2020.
As the coronavirus spreads anxiety and panic across the globe, people are finding ways to share information and support each other.
Citing the “collective solidarity” of friends and family in China and Hong Kong who have been affected by the coronavirus, a Seattle group has formed an online community to coordinate resources and provide support to those most vulnerable to the infection.
Thus, what has to be done? Since the cause of right-wing populism is the failure of neoliberalism, cosmetic changes will not have a long-lasting effect, we need to rethink the entire system. We need to put food producers – not multinational corporations and supermarket chains – at the centre of the European food system and decision making.
The critical question is one the with which I began: OK, young’uns–is Joe Biden’s position on climate change good enough? Good enough that is for progressive Democrats and their supporters to endorse him and work actively between now and November to defeat Donald John Trump?
For the sake of the environment, I hope it is.
Essentially, coping requires that we attend to the things about being human that never change, and which we share with other people, even if they take different cultural expressions: temporality, death, sociality, language, pain, joy, suffering, doubt, anxiety, rejection, loss, uncertainty, sexuality, fun, creativity, imagination, curiosity, love, inventiveness, the capacity to express ourselves.
Is there any difference between the accidental but inevitable mass killing of dolphins by the fishing industry, and the deliberate annual massacre in Japan, that rightly causes such public outrage? If something is morally wrong, no amount of money can make it morally right. The slaughter of dolphins and other magnificent wildlife is, on any measure, morally wrong.
If you agree, there’s a simple answer. Stop buying fish.
The global spread of a new pathogen has exposed the fragility of modern life. As it moves around the world, the coronavirus has compromised the circulatory system of globalization, dramatically reducing the international flow of money, goods, and people.
