Insight and inspiration in turbulent times.
In fighting for science against religious superstition and climate deniers, Richard Dawkins deserves some of his popular acclaim. However, rational as they appear at first, Dawkins’ ideas are based on delusions of their own. The flaws implicit in his own belief system may be less obvious than those of monotheism, but they are at the root of much that is wrong in the current mainstream worldview.
“I ask the groups that hire me to pay me what feels good and right and fair to them, an amount they can afford, and that they can give joyfully… I basically trust them. And it works out really well.” Freelance group facilitator Tree Bressen has made her livelihood in the sharing economy for over a decade. She has also participated in a neighborhood Gift Circle and an online version called Kindista.
The US economy’s deep systemic inequalities of income, wealth, power, and opportunity are part of global inequality trends, but US-style capitalism and public policy make inequalities more acute. Their observable and felt harm to our civic and economic life is corroborated by research from many disciplines. Yet, by the same token, moving toward a more egalitarian society would realign most aspects of economic and social life for the better. So how can we bring these changes about?
The Trumpster’s place at the bottom of the list of Green Presidents is pretty much assured should he do nothing more than he already has. It is hard to imagine he will see a light anything like Saul saw on his fateful way to Damascus. Although, the world will undoubtedly continue to hope.
Many people (even if only on a subconscious level) are waiting for technology to rush in like a superhero to vanquish these crises and lead the way to a sustainable future. But technology won’t be our great green savior, at least not without first wrestling with the tough moral dilemmas of our time. In a new manifesto, #NoApp4That, I question the pervasive belief that technology alone will save us.
Wendell Berry’s astute statement that “eating is an agricultural act,” uncontrovertibly connects food back to the land and back to the soil. As he reminds us elsewhere, the soil is where we begin in the most fundamental way: it is “…the great connector of lives, the source and destination of all… Without proper care for it we can have no community, because without proper care for it we can have no life.”
Environmentalists are hypocrites, right? They condemn all sorts of behaviours like driving cars or taking plane flights in which they themselves indulge, and they want to deny poor people the right to the same luxuries by saying that the economic growth which promises to widen access to such luxuries is unsustainable.
In a recent post I extolled public transit as a way to cut personal fuel use, emissions and expenses, for those few Americans who can use it. But I had to think hard about that view after reading two well reasoned rebuttals, from Paul in Madison, Wisconsin, and Vince in Austin, Texas.
Disciplined work habits established early on affect all aspects of our culture, from school and the workplace to the arts and civic sphere. That there is a drift backwards into adolescence that pervades our culture — whether it’s reading cartoonish literature designed for an underdeveloped mind or a political sphere that is dominated by…well, let’s not go there — is extremely alarming.
Trump’s environmental assault raises questions—as well as eyebrows—about the legacy of Republican presidents in the modern era. For example, is The Donald’s denial of climate change theory an historically Republican phenomenon or is it more personal to whoever is sitting in the presidential chair?
Revitalizing the practice of seed saving is vital for the world’s collective food security. Conservation techniques, such as the creation of seed banks and seed exchanges among farmers, gardeners, and even nations, play an important role in not only preserving ancient, heirloom varieties of important food crops, but also in mitigating against the increasing risks of pests, diseases, and climate change.
In the Vrancea Mountains of Romania, the Eastern Carpathians, people in dozens of villages have used community-based institutions known as obştea to manage forest commons since the sixteenth century.1 The original sense of the word, coming from Slavonic, is “togetherness,” and it underlines the participatory essence of the institution.
