Insight and inspiration in turbulent times.
Tom Murphy The way I see it, demanding an explanation that fits in brains not adapted for that purpose is tempting but not justified: again putting humans first. We possess neither the right nor the hardware to know Ultimate Truth. But the allure of that trap is very difficult to resist or escape.
As Trump’s tariffs kick in, the Republican party is suddenly spouting anti-consumerist rhetoric that would make the Lorax smile. Should we cheer on this accidental experiment in economic shrinkage, or will this ham-fisted set of trade policies cause a backlash against the proponents of degrowth?
Whether it’s the environmental and health effects of nuclear mining in Diné (Navajo) territory, the bitter contentions around the Dakota Access Pipeline in the tribal territory of the Standing Rock Sioux, or the mining for copper on a sacred Apache site, it is clear that there have long been troubling issues at the nexus of Indigenous peoples and the United States’ energy infrastructure.
The not-so-secret ingredient in a healthy local food ecology is the embodied presence of those involved. Ecological agriculture cannot be practiced remotely. The only way to manage any landscape sustainably is by living in it long enough, and intimately enough, to learn how to manage it well.
The commons is essentially a parallel economy and social order that quietly affirms that another world is possible. And more: we can build it ourselves, now.
Every so often when reading an obituary of someone, or an awards citation, you realise that you have internalised their work into your thinking without having read it directly. So it was with Donald Shoup, the California transport academic who spent his life working on the problem of urban parking, and who died in February.
This experience of collective construction, centered on energy, has led me to rethink my approach to knowledge and local wisdom, viewing them with greater respect and understanding that they don’t need to make sense to everyone to be valid.
For Baldes, he wants to eventually hunt buffalo like someone would any other wildlife. He’s in the process of buying property to allow buffalo to roam like they did before western expansion.
This is an original book only in the sense that it weaves together other people’s ideas and perspectives in novel ways. I believe the result is something new, but more importantly, I think it offers a necessary counter-narrative to the disenchanted materialism that defines modernity.
The pathway that will be followed and the future that will emerge are of course inherently unknowable, being subject to the chaotic dynamics of complex systems. Put another way, for some possible pathways, there be dragons of the type that Sankofa part one described, whilst down other pathways much more hopeful visions beckon.
The question isn’t “is a river alive?” It is why do we not recognize that a river is alive?
It took the Anthropocene to create an aesthetic of the environmental crisis and self-reflection in the cultural canon. And it sparked a long process of going back over famous works that had been taken for granted as artworks devoid of environmental violence.
