Society featured

Pi’s tiger and the Anthropocene

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Science studies scholar Bruno Latour is fond of the film “Life of Pi” for the metaphor it provides for our current predicament. The main character of the film, Pi, ends up in a lifeboat with a tiger, and not a friendly one. Though Pi builds a raft to give himself distance from the tiger, he must still tie the raft to the lifeboat which holds all the supplies–food, fresh water, and, as we see later, flares. Ultimately, the destruction of his raft forces him to return to the lifeboat and find a way to live with the tiger.

On Imagination and Places of Possibility

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Imagination to me is about expanding our range of values and saying, “What really matters? Why does it matter? What kind of people can we be? And how can we start to translate that into the spaces that we live in, and not just keep it in the private sphere, which is about beliefs or our hobbies, or our campaigns?”

Our Best Shot at Meeting Paris Goals? Make Energy Public

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Mayors across the country have vowed to deliver on the goals of the Paris climate accord in defiance of President Trump’s decision to back out. But how can they, realistically, when the national government is questioning climate science and promoting coal, fracking, and pipelines? Simply put: Make energy public.

One Family’s Bold Stand to Block Construction of a New Pipeline at Camp White Pine

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In central Pennsylvania Ellen Gerhart’s property lies about midway along the length of the Mariner East 2 pipeline that reaches from west to east across the state. It is slated to carry a variety of natural-gas liquids under high pressure to the coast and then exported onto the international markets. This project is not without opposition, however. The Gerhart family are one of a number of private property owners across the state who object to their land being confiscated using eminent domain laws and used to further global climate destabilization.

Real Secret Behind Canada’s Success Resisting Right-wing Populism

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American farm radicals from the American West of the 1880s and ’90s called themselves Populists. They blamed Eastern elites and the “moneyed power” — the one per cent of the Gilded Age — for their problems. Today’s media pundits tag angry but conservative farmers and blue collar workers as populists. This name-calling discredits people who pioneered the language and methods of grassroots democracy.

Advanced Permaculture Planning and Design Process 2017: The First Day

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I’m grateful for how everyone rode out this session, which as you’d expect had a tentative and exploratory feel. It also broke with any expectation the course was going to be about David and I simply sharing stuff we’d already worked out in the past, and was a direct taste of actually exploring new territory together. However I knew then and know now that this session was a first step for a way of integrating design principles and design process that I feel in time will have great potential to help strengthen permaculture’s design process weak link.

Can we live without progress?

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To a person alive today it is hard to fathom that the ancient Greeks regarded themselves as living in an age of decline. These are the people who gave us the philosophers Socrates and Plato, the playwrights Sophocles and Euripides, the mathematician Pythagoras, the scientist and polymath Archimedes, and the first person to formulate atomic theory, Democritus.

The Party Analogy

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My approach, as always, is to try and understand the way past societies prospered despite being comprised of flawed humans—people with all the same shortcomings we have today. When we do that, one thing we quickly realize is that the Traditional Development approach – the way we built cities for thousands of years prior to the past century– was a good party, while our modern approach, what we call the Suburban Experiment, is a really bad party.

Harnessing Indigenous Andean Placemaking – “The Minga” – for the New Urban Agenda

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The Minga, or as I like to call it, Ancestral Placemaking, has been in practice in the Andean highlands of Ecuador, Peru, Colombia and Bolivia for hundreds of years. It is a voluntary, collaborative effort in which townspeople of all ages and genders contribute with their work, their motivation, their knowledge or their wit to finish a project of collective interest.

Nine Futures

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My aim in this post is to use Frase’s book as a cue to discuss some issues of interest to me, rather than reviewing or précising it as such – but I’d certainly recommend taking a look at it. Like many left-futurologists, Frase in my opinion gets a little too excited about the prospect of an automated and jobless future but at least the insights he generates from these new-old chestnuts are subtler than most.