Insight and inspiration in turbulent times.
Nonviolence is not about what not to do. It is about what you are going to do about the violence and injustice we see in our own hearts, our homes, our neighborhoods and society at large. It is about taking a proactive stand against violence and injustice. Nonviolence is about action, not inaction.
Permaculture, I’ve learned, is not only a method but a philosophy, one that emphasizes the relationships among all the elements of the environment rather than its individual parts in isolation. The opposite is big-farm monoculture.
Having acknowledged these connections, what steps can we take, as scholars, activists, and humans, to cultivate those connections in ways that empower more-than-human beings and ourselves in our collective struggle for Climate X? What does it look/sound/feel like to build climate solidarity beyond the boundaries of the human species? It’s time to find out.
This essay reflects on these questions, firstly by considering how fossil fuel use has grown to unsustainable levels through history; then, by highlighting the disastrous failure of the international climate talks process; and, finally, by arguing that a transition away from fossil fuels means changing not only the technological systems that use them, but also the social and economic systems in which they are embedded.
It’s always worth dipping into the vast archive of Zinn scholarship, but as the United States flirts with another war in the Middle East, as the presidential campaign raises fundamental questions about the kind of country we will become, and as the world confronts a potentially catastrophic environmental crisis, now is an especially good time to remember some of Howard Zinn’s wisdom.
Finally, reparations demands that we release the frontier mentality that plagues progressive spaces. The frontier mentality is the erroneous idea that the way to solve existing problems is to create or grow an initiative led by white people, rather than support existing projects led by front-line communities.
We can no longer let the distribution method – the market – dictate how we farm and how we eat. We need to develop new tools and institutions in order to cater for the many functions of food and farming. A process of decommodification should be at the core of the alternative food movement.
I do not look forward to the future like I used to. I do not sit and dream about the life I will lead or the things I will do. In fact, these days, I have to force myself to think about it. Dreaming is effort. Imagination is work. Hope is complicated.
Humanity and the earth is suffering from a worldview disease leading to a voracious self-destruction. It is a set of values or qualities, held with religious conviction that transforms all novelty into itself: economic growth, control over circumstances, progress, individualism, exploitation of nature, domination of strong over weak, and freedom-as-entitlement.
As the UK Climate Assembly is about to launch in Birmingham on January 24th, on the other side of the Channel, the French Convention Citoyenne pour le Climat has got a head start. On January 10th, 150 French citizens met for the fourth time to look at how to address the climate crisis.
Collapse can’t happen soon enough, as far as I’m concerned. By collapse, I mean the breakdown of the complexities of our current society. It’s not that I long for the feral world, red in tooth and claw, portrayed in collapse fiction, although I know there are those who fantasize about mastering a post-apocalyptic wasteland.
For her part, Zavala is determined to do all she can to ensure that in this camp where she operates, everything possible is being done to assure these traumatized families a measure of dignity and a fair shot at a new life. She says, “In a time where asylum-seekers are being denied the fundamental right to humane and dignified treatment and access to the services they urgently need, we have pledged a strong commitment to fighting for them.”
