Failure of Ecopsychology

Failure of Ecopsychology

Editor’s Note: Ecopsychology emerged in early 1990’s as a beacon of hope for biocentrism. Unlike environmental psychology that looks at human psychology in the context of environment, ecopsychology looks at human psychology as part of and intricately connected to the Earth. It is based on the assumption that human mental wellbeing is related to planetary wellbeing. It highlights our interconnection with, not just other humans, but with the Earth and all other nonhumans.

After three decades of the emergence of the field, that hope has nearly diminished. While it has successfully introduced biocentrism to many, it has not been as successful in bringing material changes in the status of the natural world.

This article was originally published by Will Falk in early 2017. It is a call for radicalizing ecopsychology, for emerging ecopsychologists to go beyong changing “one heart at a time” to bringing material changes in the natural world to ensure planetary and human (and nonhuman) wellbeing.


Destruction of Experience

By WIll Falk/San Diego Free Press

I do not remember the first time I saw my mother’s face, though I know she remembers the first time she saw mine. It was the very beginning of my life, my birth. I do not remember the first time I saw my mother’s face, but, I do remember the first time I saw my mother’s face at what would have been the end of my life after I tried to kill myself.

This is what I’m thinking about as I hold my fifteen-month-old baby nephew Thomas while he falls asleep.

A soft darkness blankets the room. The curtains are tied back on either side of the room’s only window and the night pours in. A wet snow falls with the starlight in a sprinkling of silver and gray. A few nights before full and the moon is strong. Shadows flicker on the floor below the window. A pine whispers outside where the wind brushes powder from her branches.

His head is nestled between my chest and shoulder. I lean back into a wide chair, careful not to let my elbow bump the armrest and jostle Thomas’ little head. Thomas’ eyes are open as he watches the snow fall with me. In the spaces between the clouds, the sky is revealed as a deep blue. The moon’s glow gently pulls the blue down where it settles as the same color in Thomas’ eyes.

The snow sets a contemplative rhythm. As the flakes grow and the snow slows, Thomas’ eyelids become heavier until his eyes no longer stay open. I cannot decide whose rest is more peaceful: Thomas’ or the snow’s. In the stillness, holding Thomas close, I feel two heartbeats. Mine is slower and heavier, while Thomas’ is gentler, quicker. Once in a while, the beats sync together and it feels like a chord plucked far away strikes us gently, runs through us, and echoes on.

Outside, the falling temperature is indicated by fog growing on the corners of the window. Inside, I feel the familiar warmth that grows in my chest whenever I hold Thomas. It’s not just Thomas’ small heat emanating through his pajamas and his favorite blanket into my body.

The warmth’s source is gratitude. Holding Thomas like this, listening to the smallness of his breaths and the gentleness of his heartbeat, I recognize the way Thomas is wholly dependent on those who love him for his life. First, his body was nurtured for nine months in his mother’s body. After his birth, he required his mother’s milk for sustenance. As he grows, he needs his mother, his father, and all those who love him to feed him, to clothe and bathe him, to provide shelter, to attend to any illness he experiences, and to make sure he has hands to fall into now that he climbs everything his strength will allow. Right now, he needs me to provide his nightly bottle, to hold him close and steady as he falls asleep, and then to lay him down in his crib.

Thomas teaches me about my own dependence. The warmth I experience holding Thomas bonds me to him. This connection makes threats to his well-being threats to my own. If he is hurt, I will be hurt, too. Feeling this warmth and understanding the connection forming, I feel I am participating in an ancient emotional ritual. One of the circles of life is completed in this experience. I know, now, what my mother must have felt holding me. The humility in the feeling is staggering.

I wish nothing would ever disturb this little creature asleep in my arms. I wish he could live his whole life laughing like he does when his hands find a new texture they’ve never experienced before. I wish he could live his whole life the way he dances in a style completely lacking self-consciousness anytime music becomes audible. I wish he could live his whole life confident that a loved one will envelop him in a sincere embrace whenever he reaches out for one.

There is horror in my wish. I know no one who has ever loved a child could guarantee the child’s total safety. But, in today’s world where we are poisoning our water, making our air nearly unbreathable, burning our soil at dizzying paces, and irreversibly altering our climate, children born today may find their homes unlivable when they reach my age. In fact, generations of children born in the colonies and sacrifice zones have already found their homes unlivable.

I think back to the worst two days of my life. They weren’t the two days I tried to kill myself. They were the two days after when I sat across from my mother, trying to meet the sky’s dusk blue in her eyes, while I explained to the woman who sacrificed so much to give me life why there was nothing more she could have done to prevent me from trying to take that life.

While I am holding Thomas, I cannot stop the visions of his future from forming. Feeling the love I feel for him right now, I cannot imagine the pain I would feel if he sat across from me, head bent under the invisible weight of despair, as he explained how there was nothing I could have done to stop the major depression he experiences. And in my memories of my mother and visions of Thomas’ potential future, I recognize the truth: Even if we succeed in keeping our children physically safe, in this time of ecological collapse we cannot shield their souls from the psychological effects of the destruction.

***

We live in a hell where our very experience is being destroyed.

Ecopsychology was supposed to lead us out of this hell. It was going to do this by bringing together ecology and psychology to attack the illusion that we are fundamentally isolated from each other, the natural world, and ourselves. Theodore Roszak cites a 1990 conference held at the Harvard-based Center for Psychology and Social Change entitled “Psychology as if the Whole Earth Mattered” as one of the seminal events in the new ecopsychology movement. The ecopsychologists gathered there summed up one of ecopsychology’s defining goals: “if the self is expanded to include the natural world, behavior leading to destruction of this world will be experienced as self-destruction.”

A few years later, in 1995, the term “ecopsychology” entered the popular lexicon with the publication of a collection of writing by psychologists, deep ecologists, and environmental activists titled, “Ecopsychology: Restoring the Earth, Healing the Mind.” In what would become a foundational text in ecopsychology, Lester R. Brown, author and founder of the Worldwatch Institute and the Earth Policy Institute, provided an introductory piece, “Ecopsychology and the Environmental Revolution: An Environmental Foreword.”

Brown’s excitement was so high, he predicted “a coming environmental revolution” and wrote, “Ecopsychologists…believe it is time for the environmental movement to file… a ‘psychological impact statement’. In practical political terms that means asking: are we being effective? Most obviously, we need to ask that question with respect to our impact on the public, whose hearts and minds we want to win over. The stakes are high and time is short.”

If we use the 1990 conference as a beginning, ecopsychology has had 27 years to teach “Psychology as if the Whole Earth Mattered.” It has had 27 years to answer Brown’s question, “are we being effective?” It has had 27 years to win over the hearts and minds of the public. And, the stakes are only higher, time is only shorter.

Ecopsychology has failed. Ecologically, the diversity of life around the world is worse off with the rate of species extinction only intensifying in recent years. Psychologically, the rate of mental illness is even worse than in the 90s. And, as far as the “hearts and minds of the public”? Well, close to 63 million Americans just elected a climate change denier to the most powerful political position in the world.

Ecopsychology’s failure stems from an unwillingness to carry the material implications of the very insights ecopsychologists have made to these implications’ logical conclusion. These insights can be distilled into a few, potent premises.

***

I. The human mind originates in its experiences of its environment. In other words, the human mind is experiences of environment.

What do I mean by “environment”? For my purposes, the environment is the sum of all relationships, conscious and unconscious, physical, emotional, and spiritual, creating our lives.

Some of these relationships are as obvious as the sun’s heat, the moon’s pull, and the stars’ mysteries. Some of these relationships need no explanation: the nearness of your lover’s body, the taste of ripe blackberries, the sound of an elk bugle over the next ridgeline at dusk. Some of these relationships are as widely-studied as our dependence on our mothers’ bodies in the earliest stages of our development, as the dominance abusers gain over the abused, and as the influence modern advertising has on our desires. Some of these relationships – like the ones lost with the disappearance of hundreds of species daily, like the disintegration of connections with our ancestors, like the inability to make any sense of our dreams – have been ignored by the dominant culture for far too long.

One of the defining characteristics of ecopsychology, is a rejection of Descartes’ “I think, therefore, I am.” Ecology, recognizing that life is sustained by countless connections between living beings, replaces Descartes’ statement with “We relate, therefore, we are.” James Hillman articulates this rejection as a demonstration of the “the arbitrariness of the cut between ‘me’ and ‘not me’” that has dominated civilized thought for the past 4 centuries.

Out of this rejection comes the necessity for what Anita Burrows calls an “expanded view of self.” Drawing on her clinical experience with children, in her essay “The Ecopsychology of Child Development” Burrows argues, “If we see the child inextricably connected not only to her family, but to all living things and to the earth itself, then our conception of her as an individual, and of the family and social systems in which she finds herself, must expand.”

It is here that we first encounter implications that ecopsychology has proven unwilling to respond to. What do we find when we expand our vision of self to include “all living things and to the earth itself”? We find all living things under attack and the earth threatened with total collapse.

***

II. Human behavior originates in the human mind. So, human behavior originates in experiences of environment.

The origination of human behavior in the mind is neither new nor controversial. The origination of human behavior in experiences of environment is also largely accepted in mainstream psychology as long as that environment is limited to human social interaction.

Radical psychologist R.D. Laing, whose work brilliantly describes the alienation infecting Western humanity, succinctly explains the situation in his work The Politics of Experience, “Our behavior is a function of our experience. We act according to the way we see things.” Laing illustrates the importance of human relationships in our conception of self, “Men can and do destroy the humanity of other men, and the condition of this possibility is that we are interdependent. We are not self-contained monads producing no effects on each other except our reflections. We are both acted upon, changed for good or ill, by other men; and are agents who act upon others to affect them in different ways.”

Laing, for all his wisdom, examines only a small part of the environment producing the human mind. We can correct his vision and come to a deeper understanding of the human psyche if we accept the definition of “environment” I created above. Expanding Laing’s conception of self, we can re-write his analysis as: Humans can and do destroy the relationships sustaining life, and the condition of this possibility is that we are interdependent on countless connections. The natural world, which includes us, is both acted upon, changed for good or ill, by the totality of these connections. Our environment, whether it is a healthy natural community or an artificial human one, acts upon others to affect them in different ways.

***

III. Changes in experiences of environment lead to changes in human behavior. Healthy experiences of environment produce healthy behavior. Unhealthy experiences of environment produce unhealthy behavior.

This premise is Paul Shepard’s thesis in Nature and Madness. Beginning with the question, “Why does society persist in destroying its habitat?”, Shepard blames the physical destruction wrought by civilization and the way this destruction influences human ontogeny. A primary strength of Shepard’s analysis is the way he removes human destructiveness from abstractions like greed or evil and places them in concrete processes like biological development. In doing so, he robs those who blame human nature for the destruction of the planet of their excuse for inaction. He also pulls the rug from under ardent liberals who claim we need transformations of human hearts and that the best way to achieve these transformations is through therapy, education, and one-heart-at-a-time crusades.

Shepard blames the knowledge and human organization developed by civilization claiming it “wrenched the ancient social machinery that limited human births” and that “it fostered a new sense of human mastery and the extirpation of non-human life.” This resulted in not just psychopathic individuals, but in psychopathic cultures. Psychopathic cultures produce psychopathic individuals who, in Shepard’s words, heedlessly occupy “all earth habitats,” who physically and chemically “abuse the soil, air, and water,” who cause “the extinction and displacement of wild plants and animals,” and who practice “overcutting and overgrazing of forest and grasslands.”

Healthy human behavior, for Shepard, will only be achieved, then, by a return to the global existence of human hunter-gatherer societies. In doing so, we will return to a way of life in “which our ontogeny has been fitted by natural selection, fostering cooperation, leadership, a calendar of mental growth, and the study of a mysterious and beautiful world where the clues to the meaning of life were embodied in natural things.”

***

IV. Human behavior is destroying the environment. Destroying the environment produces unhealthy experiences of the environment which, in turn, produce unhealthy human behavior.

I am writing this looking out the glass windows of a coffee shop separating me from the reality of a -8 degrees Fahrenheit temperature in Park City, Utah. I can see the digital numbers on the coffee shop’s thermostat: 73 degrees.

I consider what lets me sit here, in comfort, while ten feet away, on the other side of the window, the air would cause the skin on my knuckles to crack and bleed. The energy required to keep this room warm is produced by burning a combination of natural gas sucked from beneath the earth’s surface where it played an integral role in forming the earth’s skin and coal formed by the decomposing remains of ancient forests ripped from wounds in the land. The combustion of the natural gas and coal produces great heat, but it also produces poisonous fumes that trap the earth’s heat in and melt polar ice caps, disturb rain patterns, contribute to species extinction, and threaten life with total collapse.

The glass, wood, aluminum, and steel that forms the wall between reality and me, and holds the warmth in, also allows me to focus my attention on the artificiality of my computer screen. For most of the morning, I am unaware of the gold flickering with the communion of the winter sun on frozen pine branches. I do not see the crystal purity of the cold blue sky. I cannot rejoice in the magic moment water freezes in mid-air to sparkle in a twisting sheen with the breeze.

I am also ignorant in the warning pain caused by cold. Without the sacrifice of the gas and coal, without the theft of the wood and minerals needed for the glass, maybe Winter’s voice would be too stern to withstand. Maybe, the cold is a command to humans to forsake the heights where the region’s pure waters collect. Maybe, the chill is telling us we are too clumsy, too awkward not to foul the waters that will support all of life here through the spring, summer, and fall.

In short, the destruction that produces my comfort allows my narcissism and encourages my apathy, while I continue to contribute to the destruction.

***

V. The cycle of violence perpetuates itself over generations and intensifies as unhealthy experiences of environment become the norm for most humans.

Freud asked, “If the development of civilization has such a far-reaching similarity to the development of the individual and if it employs the same methods, may we not be justified in reaching the diagnosis that, under the influence of cultural urges, some civilizations – or some epochs of civilization – possibly the whole of mankind – have become neurotic?”

It is not the “whole of mankind” that has become neurotic because there exist, and always have existed, original peoples who live in balance with their land bases. But, civilization itself, is insane. Derrick Jensen defines civilization as “a culture—that is, a complex of stories, institutions, and artifacts— that both leads to and emerges from the growth of cities, with cities being defined—so as to distinguish them from camps, villages, and so on—as people living more or less permanently in one place in densities high enough to require the routine importation of food and other necessities of life.”

Civilization is insane because the civilized strip their land bases of the physical possibility of life. As civilization spreads, it leaves an ever-widening circle of destruction. The human minds that develop in this circle of destruction, have had their experience destroyed, and carry their destruction with them to destroy more lands. Each successive generation exists on lands more impoverished than the preceding generations experienced. The environmental catastrophe confronting us is the result of this insane cycle.

***

VI. The environment is finite. Eventually, humans will destroy the possibility of experiences of environment.

The relationships creating our lives can be diminished. Loved ones die, rivers run dry, mountaintops removed, and species lost forever. While this process intensifies, the first thing that happens is the diversity of our relationships is destroyed. To borrow Richard Louv’s phrase, we begin to suffer from “nature-deficit disorder.” As humans proliferate and “heedlessly occupy all earth habitats,” most human relationships become relationships with other humans.

R.D. Laing wrote, “If our experience is destroyed, our behavior will be destructive. If our experience is destroyed, we have lost our own selves.” If we expand Laing’s definition of “experience” to include non-human relationships, then we begin to see that not only is our experience destroyed, but the very possibility of experience is threatened.

The material world makes experience possible. Quite simply, without flesh to compose our bodies and brains, without water to carry nutrients to our bodies and brains, without minerals to facilitate electrical impulses, we cannot experience. As we destroy more topsoil, irreversibly alter the climate, and poison the world’s water supplies, we come ever closer to the moment flesh cannot grow, water is transformed from life-giver to death-bringer, and minerals are all trapped in steel beams rusting where they collapsed under civilization’s gluttonous weight.

***

VII. We must change human behavior. To change human behavior we must change human experiences of environment.

Medicine tells us that prevention is better than cure. And, eradication of illness is the ultimate prevention. Ecopsychology provides the map for the eradication of the psychopathology currently affecting civilized culture. If we want to prevent this psychopathology from infecting and destroying future generations of human and non-human life, we need to fundamentally alter the sick, disappearing, human-centric environments human minds are currently formed in. We must physically dismantle civilization to give the natural world a chance to heal and truly sustainable human cultures to thrive across the planet once more.

I’ve written several essays, now, making this same point and I’ve received a lot of feedback. Few people disagree with me, but I’ve been very disheartened to learn that many of my readers take my call to dismantle civilization as essentially an internal process. I’ve had writers tell me we need to “re-wild our minds” (as if that is possible without re-wilding the environments producing our minds), we need to grieve planetary and species’ destruction (and while we are grieving more of the planet is destroyed and more species lost which will, I assume, also need to be grieved creating a never-ending cycle of grief), and I’ve even been invited to live in a commune, off-the-grid in South America.

But, civilization is not a mental event. Civilization is a global, physical process that is destroying the planet. While it is producing climate change, ocean acidification, massive deforestation and desertification, there is nowhere to escape.

Unfortunately, too many students of ecopsychology who recognize this, instead of facing the need to physically dismantle the systems causing this collapse, too often retreat to the position that only personal therapy is possible and that the planet can only be saved by curing one mind at a time.

How can James Hillman who has provided so much insight, for example, write: “Psychology, so dedicated to awakening human consciousness, needs to wake itself up to one of the most ancient human truths: we cannot be studied or cured apart from the planet.” And, then, literally in the very next sentence write, “I write this appeal not so much to ‘save the planet’ or to enjoin my fellow therapists to retrain as environmentalists…My concern is also most specifically for psychotherapy…”?

How can Terrance O’Connor, practicing psychologist, narrate a story in which he answers the question “Why should we want mature relationships?” at a conference for divorced people with an outburst that included these statements: “The status quo is that the planet is dying!…healthy relationships are not an esoteric goal. It is a matter of our very survival and the survival of most of life upon this earth” and, then conclude his essay with “What is the responsibility of a therapist on a dying planet? Physician, heal thyself”?

The answer is found in the strength of the very ideology ecopsychology seeks to undermine. Planetary destruction is reduced to an ailment in individual human minds. While ecopsychology wisely recognizes that the human mind is formed by material relationships and that physical threats to these material relationships are physical threats to the human mind, when ecopsychologists concern themselves primarily with psychotherapy they contribute very little to the effort to prevent psychopathology. Ecological psychotherapy, as a practice to heal mentally ill individuals, is merely a band-aid over a gunshot wound.

The natural world does not need more ecotherapists, it needs ecomilitants. It needs strategic, organized resistance to civilization. I say this as someone whose life has been saved by ecotherapy. My life and the lives of those lucky few privileged enough to gain access to ecotherapy are nothing compared to annihilation of life on Earth. If we do not concentrate all our efforts at physically toppling the systems destroying the planet, no amount of therapy is going to save us.

I recall the starlight on Thomas’ peacefully sleeping face. I don’t want my nephew to experience the illnesses causing someone to seek the services of a therapist – ecological or otherwise. I want him to live in a world where the physical richness of his experience guarantees his healthy psychological development. I want him to live in a world that isn’t being destroyed.

Photo by Markus Winkler on Unsplash

Niger Delta communities in ‘great danger’ as month-old oil spill continues

Niger Delta communities in ‘great danger’ as month-old oil spill continues

This article originally appeared in Mongabay.

Featured image: Barge transporting oil drums in the Niger Delta. Image by Stakeholder Democracy via Flickr (CC BY-NC-ND 2.0).

  • Oil has been spilling from a wellhead in Nigeria’s Bayelsa state for a month now, with the local company responsible unable to contain it.
  • Experts say the scale and duration of the spill is so severe that it’s imperative that local communities be relocated for their safety.
  • Oil spills and other forms of pollution caused by the industry are common in Bayelsa, the heart of the oil-rich Niger Delta.
  • Companies, including foreign oil majors, are largely left to self-declare the spills that frequently occur, but face only token fines for failing to respond quickly.

Crude oil from a blowout has been pouring into creeks in the Niger Delta since Nov. 5, with the well’s owner, Nigerian energy firm Aiteo, unable to contain the spill and specialists called in to help.

The blowout, at a non-producing well in the Santa Barbara field in Bayelsa state, has caused extensive pollution of rivers and farmland in the Nembe local government area, according to the state governor, Douye Diri. According to the News Agency of Nigeria, he said Aiteo should not think that “this criminal neglect of its facilities and disregard for human life and the environment, as demonstrated by its conduct, will not be accounted for.”

In a statement released Nov. 22, the company blamed the incident on sabotage. “Aiteo remains committed to ascertaining, immediately the well head is secure, the immediate and remote causes of the leak which will be driven by a [joint investigative visit] that will follow,” it said.

The oil industry in Nigeria attributes many oil spills to sabotage by people trying to steal crude. Nigeria’s National Oil Spill Detection and Response Agency (NOSDRA), which relies almost entirely on the industry itself for access to on- and offshore oil facilities, reports that around 75% of spills are caused by sabotage and theft.

The joint team initially despatched to the Nembe spill was unable to determine the cause of the spill, as the wellhead could not be accessed “due to hydrocarbon fumes that saturated the atmosphere in the area.” A video of the spill site, captured Nov. 29, showed a high-pressure stream of brownish liquid spraying through the creeks from a wellhead as technicians worked on the site.

The scale of the spill has overwhelmed local disaster response capabilities, and U.S.-headquartered oil-well control specialist Halliburton Boots and Coots has been drafted in to “kill the well,” a process that involves injecting cement into the well to plug it.

“Work is still ongoing at the site to stop the spill,” NOSDRA director-general Idris Musa told Mongabay last week, but all activities around the well were temporarily suspended Nov. 29 to allow the well-kill operation to proceed.

Decades of destruction

The Niger Delta is rich in biological diversity and natural resources. Its creeks, swamps and mangrove forests are home to fishing and farming communities as well as threatened species including manatees (Trichechus senegalensis), chimpanzees (Pan troglodytes ellioti), and the Niger Delta red colobus (Piliocolobus epieni).

But decades of oil production have made the region one of the most polluted places on Earth. NOSDRA recorded 639 oil spills in just the past two years, resulting in 28,003 barrels spewed into the environment, according to the agency’s data.

Bayelsa is where oil was first discovered in Nigeria, in 1956. In the decades since, oil spills from wells and pipelines have contaminated farmland and water bodies, and exposed residents to toxic chemicals. Flaring of gas has led to acid rain falling on the area, while contributing to making Nigeria the 17th largest producer of greenhouse gas emissions in the world.

This environmental destruction has been caused by oil majors including Shell, Chevron and Eni. The Nembe well was bought from Shell by Lagos-based Aiteo in 2015.

“It is extremely disturbing because the trend we are seeing now is that international oil companies know that their equipment are dilapidated, and to avoid responsibility, they move offshore and sell to gullible local companies who think they can make profit and are not ready or equipped to [deal with] this kind of emergencies,” said Nnimmo Bassey, an environmentalist and founder of the Health of Mother Earth Foundation (HOMEF), a prominent green NGO in Nigeria.

Dead and dying trees near the site of a previous Niger Delta oil spill in 2020. Image by Sosialistisk Ungdom (SU) via Flickr (CC BY-ND 2.0).

Consequences — just not for oil companies

The impact of the Nembe spill on local communities and the environment is still to be determined, but Samuel Oburo, an environmental activist affiliated with Friends of the Earth, who lives about 50 kilometers (30 miles) from Nembe, says villagers in the area have been badly impacted.

“I can tell you that the people there face great danger. They have started crying out. They have started experiencing strange illnesses due to the unfriendly atmosphere this spill has exposed the community to,” he told Mongabay over the phone.

But getting oil firms to clean up or pay for environmental crimes in Nigeria is difficult. Legal claims for compensation can take years, even decades, and companies are expected to pay relatively little in fines when they err.

NOSDRA’S regulations say oil companies have 24 hours to respond to the discovery of a spill. A joint visit by government agencies, company officials and community representatives should take place as soon as possible. But a 2018 study by Amnesty International found frequent delays, with some spills continuing for months after they were reported.

Shell, one of the largest operators in the country, visited spill sites within 24 hours on just 26% of occasions, Amnesty said. The slowest response time recorded was when Eni took 430 days to respond to a spill in Bayelsa state. “These delays point to serious negligence. Shell and Eni are wealthy, powerful multinationals: why can’t they act faster? Why can’t they do more?,” the report said.

But the penalties for noncompliance are negligible: 1 million naira ($2,400) for an initial default, and an additional 500,000 naira for every day after that.

“How much is N500,000 to an oil company?” NOSDRA’s Idris Musa said. An amendment increasing the fines is in progress.

Speaking to the ongoing spill at Nembe, HOMEF’s Bassey said that considering the apparent scale and duration of the latest spill, the safest option for residents of the area is to be relocated. “This area does not have pipe-borne water, and when the river is covered with crude oil, it means they have to depend on imported water,” he said. “Some may drink from that river because these areas are permanently polluted and they have no option. Children will swim in that river and people will drink from that river.”

“Crude oil contains very toxic heavy metals like lead; you know, lead affects a lot things concerning people, the nervous system, causes cancer. You have mercury in oil, you have cadmium, you have arsenic and benzene and many others,” he told Mongabay.

“So anybody eating fish from that river is in trouble already. So the relief that they are giving, I believe they should actually evacuate people from that territory at this time.”

Oburo agreed: “So long as the spill continues, there is nothing that can be done to restore the air quality. The only solution is to evacuate those people from there because their lives are precious.”

Bayelsa government spokesperson Dan Alabrah said the state is providing relief materials to communities, but had no plans to relocate them.

Human Rights Depend on a Thriving Natural World

Human Rights Depend on a Thriving Natural World

This article first appeared in The Revelator.

Editor’s note: It would seem like these rights would be self evident birth rights unrequiring of institutions agency. Unfortunately like all UN resolutions this carries no enforcement, see Palestine. How can enviromental justice come about? Rich nations must stop outsourcing their luxury lifestyle. This does not mean NIMBY Not In My Back Yard, it means NOPE Not On Planet Earth.

By Steve Trent

In October the UN Human Rights Council voted to recognize the right to a safe, clean, healthy and sustainable environment as a human right. Notable among the dissenting voices was the United Kingdom, which eventually begrudgingly voted in favor, while stressing the fact that no country would be legally bound to the resolution’s terms. Four member states — China, India, Japan and Russia — abstained.

This resolution was long overdue. Air pollution alone kills an estimated 7 million people every year, according to the World Health Organization. Yet the resolution doesn’t go nearly far enough: It’s not legally binding, as the U.K. was keen to point out, nor has it been incorporated into any of the 70-plus human-rights treaties that the Universal Declaration of Human Rights has inspired.

Moreover, this issue goes beyond the concept of a safe, sustainable environment as a single human right. The fact is that all our most fundamental human rights rely on thriving natural systems — from the right to adequate food to a livelihood worthy of human dignity and even the right to life.

Speaking after the resolution was made, UN High Commissioner for Human Rights Michelle Bachelet said: “[This is] about protecting people and planet — the air we breathe, the water we drink, the food we eat. It is also about protecting the natural systems which are basic preconditions to the lives and livelihoods of all people, wherever they live.”

She’s right. And yet across the world, the twin biodiversity and climate crises are coming together to form a full-blown human-rights emergency.

Climate

Fires, floods and storms are ravaging the world, growing in severity as global heating escalates. Over the past two years, unprecedented fires in Australia, Canada, the Mediterranean, Brazil, the United States and other countries have devastated homes and communities, leaving destitution and death in their wake.

In the record-breaking 2020 hurricane season, Hurricane Eta was followed under two weeks later by Hurricane Iota, together affecting more than 7.5 million people in Central America and leaving at least 200 dead. Nor are the impacts restricted to sudden-onset disasters. After a fourth year of drought, Madagascar is currently experiencing world’s first “climate change famine” with more than one million people now in need of emergency food aid.

The climate crisis is already seriously undermining human rights around the world, directly destroying people’s homes and livelihoods, and taking lives. But it is also a threat multiplier, compounding existing economic, political, and social stresses and driving a rising likelihood of violent conflict.

residents lined up for aid

The Coast Guard supporting humanitarian assistance and disaster relief operations in Honduras after Hurricane Eta. Photo: U.S. Coast Guard, (CC BY-NC-ND 2.0)

Ecosystems

Alongside this grim reality, the world is facing its sixth mass extinction — this time human-caused — with the rate of species extinction already at tens to hundreds of times higher than over the past 10 million years. In 2020, the UN Convention on Biological Diversity reported that we had missed all 20 targets set to bring biodiversity loss to a halt.

Again, this puts human rights at risk. For example, as we empty our ocean of marine life through destructive and illegal fishing, coastal communities are losing not only their livelihoods but also essential food security as vital protein becomes more and more scarce. In a recent investigation, we found that basic human rights of Ghana’s fishing communities, including the right to adequate food, adequate standard of living and just working conditions, are under threat because of the government’s failure to tackle overfishing and illegal fishing by foreign-owned industrial trawlers. Over half of the 215 canoe fishers, processors and traders we spoke to reported going without sufficient food over the past year.

And of course, the COVID-19 pandemic represents the latest tragedy to emerge from our rampant exploitation of the natural world. As ecological degradation accelerates, animals that wouldn’t mix closely in the wild are brought into close contact with other species — and with humans. These conditions are perfect for the emergence of new and deadly viruses.

Injustice

Weaving through these crises and tragedies is the fact that the world’s poorest and most vulnerable communities invariably pay the highest price. This is an environmental injustice.Global heating has led to a 25% increase in inequality between countries over the past half century, as hotter, poorer countries tend to suffer the most from the actions of cooler, richer ones. The World Bank estimates that the COVID-19 pandemic pushed some 97 million vulnerable people into poverty in 2020.

At the same time, we’ve seen examples of initiatives, some perhaps well meaning, driving local communities, Indigenous peoples and the poor from traditional areas in the name of conservation or so-called protected areas. Such initiatives often completely disregard the importance of historic lands to the culture, history and well-being of communities. In our efforts to protect and restore our natural world, we must prevent this abuse of basic human rights and recognize the contribution that these communities have made and can make to genuinely effective conservation.

Equity and fairness are scarce in a world where the fundamental concepts of environmental justice ­are ignored, denied and circumvented.

Achieving true environmental justice and ending the twin crises of biodiversity and climate breakdown requires us to reassess our connection to nature and to recognize once and for all that humanity doesn’t exist outside the natural world.

We must make the right to a safe, clean, healthy and sustainable environment a universal, legally binding human right, starting with the UN codifying this new declaration into existing treaties, then making it legally binding on the national and international level. We are entirely dependent on nature for our most basic needs and fundamental human rights, and we all have a role to play in nurturing and protecting it.

The opinions expressed above are those of the author and do not necessarily reflect those of Deep Green Resistance, The News Service or its staff.

Our Health Depends on Indigenous Botanical Knowledge and Plants That Are Rapidly Being Destroyed

Our Health Depends on Indigenous Botanical Knowledge and Plants That Are Rapidly Being Destroyed

This article originally appeared in Common Dreams.

The decline is one of the effects of the industrial modernization that is supposed to have brought increasing comfort, health, and advanced knowledge into our lives.

By JOHN BUELL

Southwest Harbor, Maine (Special to Informed Comment) – While mainstream media celebrate the remarkable development in record time of vaccines spectacularly effective against the Covid virus, knowledge that might contribute to other medical breakthroughs is being steadily undermined. This decline is not the result of some dramatic lawsuit or corporate takeover. It is one of the effects of the industrial modernization that is supposed to have brought increasing comfort, health and advanced knowledge into our lives. Economic growth has produced not only a climate emergency but a less publicized decline in the many efficacious forms of traditional knowledge and the biodiversity they sustain and are sustained by. In an email exchange I had with ethnobotanist Kirsten Tripplett, Ph.D., she pointed out:

  • “the generally accepted understanding is that 12-25% of “Western” medicine is derived or based on plant molecules/chemical backbones…It depends who’s talking and what their agenda is. And that is JUST in Western medicine. There are other, much older and empirically-based medicinal systems out there that are incredibly effective, but most U.S. citizens are unaware or only dimly, of them. Not only is the loss of language directly linked to knowledge loss and potential medical/economic loss, but think of all of the practical and useful things that get lost, too.”

When Brazil President Bolsanaro encouraged more forestry development in the Amazon, global climate advocates worried about the lungs of the planet and the contribution to global warming. They might equally have been concerned with the indigenous knowledge going up in smoke.

Sibélia Zanon writing at nature site Mongabay reports:

“A study at the University of Zurich in Switzerland shows that a large proportion of existing medicinal plant knowledge is linked to threatened Indigenous languages. In a regional study on the Amazon, New Guinea and North America, researchers concluded that 75% of medicinal plant uses are known in only one language.” She reports that 91% of medicinal knowledge exists in a single language, so the loss of linguistic diversity diminished the former as well.

Nor are medicines all that is lost. She adds,

“Every time a language disappears, a speaking voice also disappears, a way to make sense of reality disappears, a way to interact with nature disappears, a way to describe and name animals and plants disappears,” says Jordi Bascompte, researcher in the Department of Evolutional Biology and Environmental Studies at the University of Zurich.”

As indigenous peoples rely on the spoken word for intergenerational knowledge transfer, the disappearance of these languages will take with them a universe of information. The possible losses include fundamental neurological facts about the human brain. Jairus Grove, author of Savage Ecology, cites work by neurologists showing that each language contains a different cognitive map of the human brain. Sometimes the differences are very significant and open up important research potential. Grove cites work by linguist David Harrison on the Uririna people of Peru showing that some, though very few, languages place the object of the sentence at the beginning. Were it not for the continued existence of this people, neuroscientists would not even suspect or know that the human brain could be wired in such a way to make O-V-S sentences possible.

Grove points out that most Indo European languages have an active subject, verb, passive object form, but there are minority cultures that do not express that format. In a world beset by the dangerous exploitation of the natural world these minority cultures may teach us more about how to survive and thrive in this world. In this context Tripplett points out that agency is not confined to the human world. The unwillingness to recognize and accept this fact could have increasingly dire consequences.

Dr. Kirsten Tripplett writes, “It’s a long leap conceptually to make, but if one accepts a premise that “language” isn’t just spoken, and that knowledge is transmitted through actions and lifeways, then loss of biological species and their exploitation to serve human interests, is a critical loss, too, for the same reasons as those cited above . . .”

Grove has similar worries: “Irreversible catastrophic changes are certain but extinction is unlikely. What we stand to lose as a species in this current apocalypse of homogenization is unimaginable, not because of the loss of life but because of the loss of difference. Who and what will be left on Earth to inspire and ally with us in our creative advance is uncertain. If the future is dominated by those who seek to establish the survival of the human species at all costs through technological mastery then whatever “we” manages to persist will likely live on or near a mean and lonely planet.” (Savage Ecology, p. 209)

Why this loss of cultural diversity? There is first the reductionist tendency to treat cultural diversity and biodiversity as separate issues rather than as continuously interacting. Zanon further quotes Jordi Bascompte: “We can’t ignore this network now and think only about the plants or only about the culture . . . We humans are very good at homogenizing culture and nature so that nature seems to be more or less the same everywhere.”

This homogenization process includes reduction of human labor to cogs in a corporate machine, to cookie cutter development to the planned obsolescence and corporate-dominated consumer culture. Most important is a neoliberal financial system fostering increasing wealth gaps within and among nations. In this context it is especially important to preserve alternative ways of being in the world and their origins and history. Despite efforts to homogenize many indigenous cultures some retain their vitality. But their survival will depend on bottom-up activism and rules, laws, and practices negotiated across race, ethnicity, religion, and class.

As Subhankar Banerjee argues, saving elephants in different states presents complex problems. More broadly biodiversity conservation is contextual. What works for one place and in a particular culture may not work for another place and in another culture. This is not, however, cultural relativism. Biodiversity advocates value most those cultures that seek space for difference and for a politics that celebrates that end.

Banerjee again: “What makes biodiversity conservation so beautiful is that it is a pluriverse—so many ideas, so many practices, so many forms of human-nonhuman kinship that exist around the world, which in a different context, a quarter-century ago, Indian historian Ramachandra Guha and Spanish ecological-economist Juan Martinez-Alier called Varieties of Environmentalism.”

To help indigenous peoples worldwide preserve, revitalize and promote their languages, UNESCO has launched its Decade of Action for Indigenous Languages from 2022 to 203. This is a principle worthy of much more attention than it receives. For that situation to change more than proclamations of rights will be necessary, including political movements celebrating and willing to fight for economic justice and biological and cultural diversity.

Scientists Find Microplastics in Human Organs

Scientists Find Microplastics in Human Organs

The production of plastics must halt. It is the only way to stop the influx of toxic substances into streams, rivers, lakes, oceans, and into our own bodies. This piece, which is made up of excerpts from a longer article, discusses new research into microplastics found in human organs.


by Krissy Waite / Common Dreams

“The best way to tackle the problem is to massively reduce the amount of plastic that’s being made and used.”

Arizona State University scientists on Monday presented their research on finding micro- and nanoplastics in human organs to the American Chemical Society

Microplastics are plastics that are less than five millimeters in diameter and nanoplastics are less than 0.001 millimeters in diameter. Both are broken down bits of larger plastic pieces that were dumped into the environment. According  to PlasticsEurope.org, 359 million tons of plastic was produced globally in 2019.

Previous research has shown that people could be eating a credit card’s worth of plastic a day; a study published in 2019 suggests humans eat, drink, and breathe almost 74,000 microplastic particles a year. Microplastics have been found in places ranging from the tallest mountains in the world to the depths of the Mariana Trench.

Plastic particles in wildlife have been shown to substantially harm entire ecosystems, especially marine organisms.

The Arizona State University scientists developed and tested a new method to identify dozens of plastics in human tissue that could eventually be used to collect global data on microplastic pollution and its impact on people. To test the technique, the scientists used 47 tissue samples from lung, liver, spleen, and kidney samples collected from a tissue bank. Researchers then added particles to the samples and found they could detect microplastics in every sample.

These specific tissues were used because these organs are the most likely to be exposed to, filter, or collect plastics in the human body. Because the samples were taken from a tissue bank, scientists also were able to analyze the donors’ lifestyles including environmental and occupational exposures.

“It would be naive to believe there is plastic everywhere but just not in us,”

Rolf Halden, a scientist on the team, told The Guardian. “We are now providing a research platform that will allow us and others to look for what is invisible—these particles too small for the naked eye to see. The risk [to health] really resides in the small particles … This shared resource will help build a plastic exposure database so that we can compare exposures in organs and groups of people over time and geographic space.”

The researchers found bisphenol A (BPA) in all 47 samples and were also able to detect polyethylene terephthalate (PET)—a chemical used in plastic drink bottles and shopping bags. They also found and analyzed polycarbonate (PC) and polyethylene (PE). These particles can end up in human bodies through the air or by consuming wildlife like seafood that has eaten plastic; or by consuming other foods with trace amounts of plastic from packaging. The team also developed a computer program that converts the collected data on plastic particle count into units of mass and area.

“In a few short decades, we’ve gone from seeing plastic as a wonderful benefit to considering it a threat,”

Charles Rolsky, a member of the team, said in a press release. “There’s evidence that plastic is making its way into our bodies, but very few studies have looked for it there. And at this point, we don’t know whether this plastic is just a nuisance or whether it represents a human health hazard.”


This article was first published on 17th August 2020.