Water Protector Suspends Himself from 25-Foot Structure in St. Paul to Demonstrate Resistance to the Line 3 Pipeline

Water Protector Suspends Himself from 25-Foot Structure in St. Paul to Demonstrate Resistance to the Line 3 Pipeline

For Immediate Release

June 28, 2018

Activist risks arrest in front of Minnesota Public Utilities Commission Office during its final hearings to permit the Line 3 tar sands pipeline

Contact: Ethan Nuss, (218) 380-9047,  stopline3mpls@gmail.com

ST PAUL, MN – A water protector ascended a 25-foot steel tripod structure erected in the street in front of the Public Utility Commission (PUC) office to demonstrate ongoing resistance against Enbridge’s proposed Line 3 tar sands pipeline. Today marks one of the final public hearings held by the PUC on its decision to grant a certificate of need to the controversial pipeline.

All five of the directly affected Objibwe Tribal Nations in Minnesota oppose the dangerous project because of the threat it poses to their fresh water, culturally significant wild rice lakes, and tribal sovereignty. Line 3 will accelerate climate change by bringing carbon-intensive tar sands bitumen from Alberta to refineries in the Midwest. Climate change disproportionately impacts Indigenous and frontline communities across the world. This deadly infrastructure project is another example of the genocidal legacy of colonialism faced by Native peoples and the ecological destruction caused by corporate greed. Water protectors, climate justice advocates, landowners, and faith leaders stand united alongside Native communities against this dangerous pipeline.

At around 7AM CST water protectors blockaded traffic by erecting 25-foot steel poles in a tripod structure on 7th Pl. in front of the PUC offices in downtown Saint Paul, MN. Ben, a 30-year-old Minneapolis resident, ascended the structure and unfurled a banner that reads, “Expect Resistance,” a clear message to Enbridge and the PUC that fierce opposition to this pipeline will continue to grow at every stage.

“If the PUC doesn’t stop Line 3, then we will,” said Ben, suspended from the 25-foot structure in the street in front the PUC. “Today’s action isn’t about me but is a demonstration of the growing resistance to Line 3. ” Ben continued, “We’re taking action in solidarity with Native people, who continue to fight for their existence on occupied land and with people all over the world who resist the desecration of nature by extractive industries.”

For photos and live updates go to: twitter.com/ResistLine3

(Update: the tripod was occupied for three years before being vacated)

Claims Against Meat Fail to Consider Bigger Picture

     by Richard Young – SFT Policy Director / Sustainable Food Trust

Media attention has again highlighted the carbon footprint of eating meat, especially beef, with some journalists concluding that extensive grass-based beef has the highest carbon footprint of all. SFT policy director, Richard Young has been investigating and finds that while the carbon footprint of a year’s consumption of beef and lamb in the UK is high, it is nevertheless responsible for less emissions than SFT chief executive Patrick Holden’s economy class flight to the EAT forum in Stockholm this week.

A recent, very comprehensive, research paper by Poore and Nemecek from Oxford University and Agroscope, a large research company in Switzerland, has again drawn attention to the rising demand for meat, resulting from population growth and increasing affluence in some developing countries. Looked at from a global perspective the figures appear stark. The study claims that livestock production accounts for 83% of global farmland and produces 56-58% of the greenhouse gas emissions from food, but only contributes 37% of our protein intake and 18% of calories. As such, it’s perhaps not so surprising that concerned journalists come up with coverage like the Guardian’s, Avoiding meat and dairy is ‘single biggest way’ to reduce your impact on Earth. This is part of a series of articles, some of which have been balanced, but most of which have largely promoted vegan and vegetarian agendas with little broader consideration of the issues.

The question of what we should eat to reduce our devastating impact on the environment, while also reducing the incidence of the diet-related diseases which threaten to overwhelm the NHS and other healthcare systems, is one of the most important we face. Yet, the debate so far has been extremely limited and largely dominated by those with little if any practical experience of food production or what actually constitutes food system sustainability.

I’ve lost count of the number of food campaigners who’ve told me that all we need to do to make food production sustainable is to stop eating meat. Really? What about the environmental impact of palm oil, soya bean oil, rape oil and even sunflower oil production; the over-enrichment of the environment from nitrogen fertiliser; the decline in pollinating insects; the use of pesticides with known harmful impacts that would have been banned years ago were it not for the fact that intensive crop and vegetable growers can’t produce food without them?

What also about the growing problem of soil degradation, not just in the countries from which we import food, but right here in the UK? Environment Secretary Michael Gove himself has warned that we are 30-40 years away from running out of soil fertility on large parts of our arable land. With only minor exceptions, soil degradation is not a problem on UK grasslands.

Contrary to popular belief, continuous crop production is not sustainable. That’s the mistake made by the Sumerians 5,000 years ago in what is now Iraq, and the Romans in North Africa 2,000 years ago, and in both cases the soils have never recovered. Far from abandoning livestock farming on UK grassland, we actually need to reintroduce grass and grazing animals into arable crop rotations. Despite the drop in demand for red meat in the UK (beef consumption down 4% and lamb consumption down more than 30% since 2000), at least one leading conventional farmer has now publicly recognised the agronomic need for grazed grass breaks. Even before there has been any encouragement in policy, I am aware that some arable farmers are already being forced to re-introduce grass and livestock because they can no longer control arable weeds like blackgrass, sterile brome and couch (twitch), which have become resistant to the in-crop herbicides repeatedly applied to them in all-arable rotations.

Grazing livestock and nature conservation

Seemingly oblivious of these issues, George Monbiot in The best way to save the planet? Drop meat and dairy, on Friday, June 8, also used the research study as evidence to support his claim that if we all gave up meat and dairy we’d be able to re-wild grasslands and live happily by eating more imported soya. Giving up livestock farming would, he believes, allow “many rich ecosystems destroyed by livestock farming to recover, absorbing carbon dioxide from the atmosphere, protecting watersheds and halting the sixth great extinction in its tracks.”

He quoted a passage from the Poore and Nemecek research paper which states that the environmental impacts of converting grass into human-edible protein are “immense under any production method practiced today”. However, ‘immense’ is a subjective adjective. There are many things we do which have far higher negative impacts, most of which are non-essential and do not bring with them the unique benefits that come from grazing animals. Letters responding to the Guardian’s series of articles drew attention to some of these, including issues previously publicised by the Guardian itself.

What about meat and wildlife?

It’s true, and a very great concern, that human activity is destroying the natural world in a completely unsustainable way. The growing of grain crops specifically for intensive livestock is clearly part of the problem, as is highly intensive grassland farming. However, blaming meat consumption so specifically lets an awful lot of practices off the hook. When one considers the rabbits, hares, deer, moles and wild birds killed each year to protect food crops, and the decline in hedgehog and other small mammal numbers since the 1950s – in part due to the removal of hedgerows to make fields larger for crop production – plant-based diets could even be responsible for the deaths of as many mammals and birds as animals slaughtered from the livestock sector.

Since we were (mistakenly in my view) encouraged to switch from animal to vegetable fats 35 years ago, we’ve also consumed and used ever-greater quantities of palm oil from south-east Asia. Its production has been responsible for the near annihilation of many species, including orangutans, pigmy elephants and Sumatran elephants, rhinos and tigers. With demand still growing, similar pressures are now building in equatorial countries in Africa and South America where palm oil production is also taking off. The scientists behind some of the most recent research on species decline blame “human overpopulation and continued population growth, and overconsumption, especially by the rich”, rather than livestock production specifically.

The importance of livestock grazing for wild plants and animals

We also need to remember that many important plant and wildlife species have evolved in tandem with grazing animals and depend on them for their survival, a point made very strongly by Natural England in their report, The Importance of Livestock Grazing for Wildlife Conservation. This is a key reason why the RSPB uses cattle on its reserves, and states that livestock farming is “essential to preserving wildlife and [the] character of iconic landscapes”. And while overgrazing, encouraged by poorly conceived support schemes, has been a problem in the past, the RSPB is concerned that “undergrazing is now occurring in some areas, with adverse impacts on some species, such as golden plover”, while also “contributing to the spread of ranker grasses, rush, scrub and bracken”. Extensively grazed grasslands also have a wide range of additional benefits. They purify drinking water better than any other land use, and they provide food for pollinating insects at times of year when there is little else available. They also store vast amounts of carbon, which if released through conversion to continuous crop production, would accelerate global warming even faster than it is currently occurring.

Food security

Livestock production may only provide 37% of total protein globally, but it clearly provides significantly more than that in the UK. Two-thirds of UK farmland – if we include common land and rough grazing – is under grass, most of that for important environmental reasons. Only 12% of this (8% of total farmland) is classified as arable, meaning that it may, under current EU rules, be ploughed for cropping. Much of this is on farms which grow grass in rotation with crops to build fertility naturally and control weeds, pests and diseases, so when one field of arable grassland is ploughed up another is generally re-sown with grass. If we were to stop grazing cattle and sheep on this land, we would greatly reduce our food security and make ourselves vulnerable, if, for example, extreme weather due to climate change, or a new crop disease were to reduce global soya yields. We would also need to import a very great deal more food, because as I have previously shown, cattle consume only about 5% of the 3.1 million tonnes of soya oil, beans and meal we import (1.1 million tonnes of the 3.1 million tonnes imported is fed to livestock, of which cattle consume only 15%) and sheep consume very little indeed.

The problem with global averages

So far, I’ve rather ducked the key issue of the greenhouse gas emissions from livestock production. Before we can make much progress on this we need first to consider the issue of global average emission figures. Looking at global averages and drawing conclusions from them isn’t actually very helpful. Essentially a small proportion of grazing livestock animals cover a high proportion of the land area and emit a high proportion of the greenhouse gases, while producing only a very small proportion of the meat and milk. The authors of the research paper say, “For many products, impacts are skewed by producers with particularly high impacts…..for beef originating from beef herds, the highest impact 25% of producers represent 65% of the beef herds’ GHG emissions and 61% of land use.”

Simplistically, we might think the obvious answer is to eliminate the 25% of producers who are causing such a large part of the problem. However, this 25% of producers mostly live in dryland regions, such as Sub-Saharan Africa, areas which often have very poor soils and low rainfall. As such their animals grow very slowly, but it is claimed, still produce a lot of methane, because they have to eat very poor-quality herbage. No doubt, people living in the Global South could reduce their carbon footprint from food significantly if they gave up meat and dairy, but they would also very quickly starve.

Approximately a quarter of the global population live in dryland regions where severe droughts are an ever-present threat. Farming families, depending entirely on crops, would have no food at all when the rains fail. In contrast, animals put on flesh in the better years and provide a substantial buffer against starvation, since they can be slaughtered and eaten one by one over significant periods of time in drought years. It also has to be pointed out that unlike many of us in the Global North, who mostly have cars, central heating and fly abroad, the emissions associated with meat consumption in the drylands in the Global South are more or less the only carbon footprint these people have, and amount to just a small fraction of our own.

This aspect also helps us to see how misleading even the headlines on the percentage of land used for livestock production can be, when the very large areas of land in dryland regions are averaged with the grasslands in more fertile regions.

It is also significant that global averages cited by the UN’s Food and Agriculture Organisation in Livestock’s Long Shadow in 2006 (and two other reports in 2013) were dramatically increased by the inclusion of the emissions associated with the destruction of rainforest and virgin land for cattle grazing and soya production, most of which took place before 2005. These were tragic events with multiple causes, but ones which have little relevance to grazing livestock production and beef consumption in the UK, where the predominant land use changes occurring at the time were entirely in the opposite direction – the conversion of grassland to crop production and the planting of trees.

Beef and sheep production in Northern Europe, especially the UK and Ireland, is highly productive and this greatly reduces the carbon footprint of beef and lamb in these regions. These countries have climates and soil types ideally suited to growing grass and only marginally suited to crop production. So using global average figures for the UK also tells us nothing of value.

The scientific debate

I have written to a number of scientists about these issues over the last week, including one of the authors of the research paper, Joseph Poore. Both he and I recognise that there are huge differences in the emissions associated with beef produced in different production systems and that an objective should be to improve systems, wherever possible, to reduce their carbon footprint. While the headlines have focused on the worst examples – beef linked to emissions of between 40 and 210 kg of carbon dioxide (CO2) per kilo – the research study does actually provide data for the second most productive category of beef production which emit 18.2 kg of CO2 per kilo of beef produced.

For anyone not familiar with how these figures are obtained it may help to know that despite being expressed in terms of the greenhouse gas (GHG) CO2, the emissions from beef mostly relate to methane (CH4) and to a lesser extent nitrous oxide (N2O). In order to compare emissions from different sources, these are expressed in terms of CO2 equivalent, based on the relative global warming impacts of the different GHGs, CH4 and N2O, approximately 30 and 300 times higher, respectively, than CO2.

The figures cited in the research paper are global close-to-best, overall average and close-to-worst, but in correspondence, Poore has helpfully given me further information, which shows that beef from the UK dairy herd is typically responsible for emissions in the range 17-27 kg CO2 per kilo. I’ll express this as an average of 22kg CO2 per kilo of beef to make the calculations later on, less complex. While it is generally assumed that dairy beef has lower emissions than suckler beef, and that could be the case on farms with late maturing cattle, figures for the 100% organic grass-fed beef produced on my own farm suggest that emissions are no higher than 17 kg per kilo of beef, and may even be lower – I can’t do a complete calculation because I don’t have figures for all aspects, for example, the electricity costs at the abattoir where our animals are slaughtered and refrigerated before being brought back to our butchers shop, or the GHG costs of making our hay.

Methane

Despite all this, we cannot pretend that the direct greenhouse gases from grass-fed beef are insignificant.  Nevertheless, methane (CH4) breaks down (largely in the atmosphere, and to a lesser extent in soils not receiving ammonium-based nitrogen fertilisers) to CO2 and water after about 10 years. If we contrast grassland with little or no nitrogen fertiliser use with food systems which depend heavily on nitrogen fertiliser, the carbon in the CO2 and the CH4 from grass-fed ruminants is recycled, not fossil, carbon. Ruminants can’t add more to the atmosphere than the plants they eat can photosynthesise from the atmosphere.

The high methane levels in the atmosphere are a very serious problem, but they have become a problem not so much because of cattle and sheep – the numbers of which have increased only modestly over the last 40 years – but because of fossil fuels. Taken together, the fossil fuels, oil, natural gas and coal are not only by far the biggest source of the major GHG CO2, they are also responsible for about a third more methane emissions than ruminants – and all the carbon in that CH4 is, of course, additional carbon that has been stored away deep underground for the last 400 million years. That’s all based on long-established data. But a more recent study analysing the relative amounts of the isotopes carbon12 and carbon14, which vary according to the source of the methane, has found that scientists have previously under-estimated methane emissions from fossil fuels by 20-60% and over-estimated those from microbial sources, such as the rumen bacteria which produce methane, by 25%. That doesn’t affect the figures in Poore and Nemecek’s paper, but it does help us to see more clearly the relative importance of reducing fossil fuel use compared with red meat consumption. In that respect, re-localising food systems, discouraging supermarkets from centralising their distribution networks, consuming the foods most readily produced in the UK and minimising imports would surely be a good start?

Soil carbon sequestration

Unlike some leading campaigners and scientists who call for big reductions in ruminant numbers and largely dismiss the significance of soil carbon sequestration, Poore and Nemecek accept that carbon sequestration under grassland can, under certain circumstances, for a finite period, offset a significant proportion of the emissions from cattle and sheep. According to them the maximum extent of this is a reduction of just over one-fifth (22%) of the emissions. However, since they cite no UK-specific data in their study it is not clear whether this has any relevance to the UK or whether it is simply a global average.

About half of soil organic matter is made up of carbon. The rest is mostly nitrogen and water. Organic matter is critically important to long term soil resilience and water-holding ability. The general assumption amongst scientists is that organic matter levels fall, year on year when grassland is converted to cropland, and eventually stabilise at a new lower level on clay-based soils after a century or more. Peat-based and sandy soils are an exception as. In contrast, the conversion of croplands to grass will rebuild that carbon over broadly the same period. Overstocked land will also lose carbon. Ley/arable rotations will see levels go up and down depending on the phase of the rotation and the proportion of arable to grass crops.

As such, long-established, many well managed soils under permanent grassland in the UK are probably already close to their maximum potential level of carbon. However, virtually all heavily stocked UK grasslands have the potential to sequester more carbon if their management is improved and all croplands could steadily regain carbon if they were converted to grass or to rotations including grass breaks. Since a third of soils globally are significantly degraded and another 20% moderately degraded the global potential for carbon sequestration is considerable.

Confusion has arisen due to the very significant variation between the rates of sequestration found in many studies. However, a review of 42 studies in 2014 found that more than half these differences could be explained by considering whether or not livestock manures were returned to the land. It seems likely, based on other research, that much of the remaining differences will relate to land management, stocking levels and precipitation levels. Deeper rooting grasses, legumes and herbs also have the potential to increase carbon down to much greater depths than the most widely used ryegrasses which are shallow-rooting.

Undertaking a calculation

Can we find a way of relating the emissions associated with beef to other things we do to get some idea of their relative significance? I’ll use the average 22 kg of CO2 for beef from the UK dairy herd (established above) as it’s the only solid figure I have for the UK. In 2015 and 2016, according the AHDB’s UK yearbook – cattle, average beef consumption per person in the UK was 18.2 kg and average consumption of lamb was 4.9 kg. So we can now undertake a calculation to establish the carbon footprint of a typical beef and lamb consumer.

  • Beef 18.2 x 22 = 400.4 kg carbon dioxide equivalent
  • Lamb 4.9 x 25 = 122 kg carbon dioxide equivalent (based on figures in the study)

On this basis an average British beef and lamb consumer is responsible for the equivalent of 522 kg of CO2, as a result of their red meat consumption. This doesn’t of course include the emissions associated with chicken and pork, but to get some idea of whether giving up red meat is the single most important thing you can do to save the planet, I used an online calculator to work out how much CO2 was emitted as a result of SFT chief executive Patrick Holden’s return flight from Heathrow to Stockholm for the 2018 EAT forum this week. That comes to 466 kg of CO2. Undertaking a similar exercise for the round trip journey by car from his farm in Wales to Heathrow adds another 110 kg, making a total of 576 kg carbon dioxide, for one trip to a nearby country, compared with 522 kg for a whole year’s worth of red meat eating.

One question which therefore arises from this is whether the repeated focus on red meat as a source of global warming is misleading the entire population into assuming that providing they don’t eat red meat they can travel abroad as much as they like with a clear conscience? It’s of note that a roundtrip from Heathrow to San Francisco is equivalent to about 5 year’s-worth of beef and lamb produced in the UK – and quite a few of the vegetarian and vegan campaigners at the EAT forum had come from the US.

Why we need grazing livestock

More than all these issues, however, the SFT defends the role of grazing animals, as we know from years of practical farming experience that systems with cattle or sheep at their core are able to remain highly productive, repair degraded soils and avoid the GHG emissions associated with the manufacture of nitrogen fertiliser, equivalent to about 8 tonnes of CO2 for every tonne of nitrogen used. Farmers growing bread-making wheat and oilseed rape in the UK use up to 250 kg of nitrogen per hectare, meaning that each hectare puts GHGs equivalent to 2 tonnes of CO2 into the atmosphere, just in relation to nitrogen. About half of this nitrogen is lost to the environment and has a wide range of negative impacts on soils, water, the air and on our health. This diffuse pollution has major negative costs for society, estimated by scientists to be 2-3 times higher than the commercial benefits farmers get from using nitrogen fertiliser.

In contrast, using forage legumes, like clover, instead, allows nitrogen to be built up in the soil under grazing swards without any GHG emissions. This can then be exploited to grow crops in subsequent years, before going back to grass and clover. Such grassland systems are almost as productive as those using the highest rates of nitrogen fertiliser. Grain yields are lower, but if we move away from grain-fed livestock that won’t matter. Grain legumes like beans and peas do also fix some nitrogen naturally, but it is not enough to make a significant contribution to reducing nitrogen use in subsequent crops. In addition, not all cropland in the UK is suitable for growing peas, and it’s not possible to grow beans more than one year in five, even with repeated applications of herbicides, fungicides and insecticides.

In conclusion

Clearly there are significant emissions associated with meat production, and it may well be that, in general, grass-fed beef has slightly higher direct emissions than grain-fed beef. I can see big advantages, both environmental and ethical in reducing the production and consumption of grain-fed meat, be it chicken, pork or beef. But there is an overwhelmingly important case why we should continue to produce and eat meat from animals predominantly reared on grass, especially when it is species-rich and not fertilised with nitrogen out of a bag.

Yet, while a few farmers are trying their best to counter the prevailing trends by producing organic or grass-fed meat, far more cattle are now being housed in American-style feedlots, as recently exposed by the Guardian. Ironically this trend is occurring largely due to the failure of scientists, journalists and campaigners to understand the full significance of the differences between farming systems, and therefore the red meat which brings major benefits as well as a few negative impacts, compared with that which only has negative impacts. Due to falling demand for red meat, smaller, more traditional farmers are being forced to choose between giving up – something which has now affected tens of thousands of them – and intensifying, in order to cut costs and stay in business. I very much hope we can find a way to broaden understanding of these issues, because if we can’t, we will see the further spread of most intensive beef systems and we will lose the iconic pastoral character of the British countryside.

Copyright © 2018 with Richard Young, republished with permission. The Sustainable Food Trust is a UK registered charity, charity number 1148645. Company number 7577102.

House Farm Bill Wipes Out Protections for Water, Wildlife From Pesticides

Legislation Guts Endangered Species Act, Clean Water Act, Public Lands Protections

     by Center for Biological Diversity

WASHINGTON— In a narrow vote, on June 21 the U.S. House of Representatives passed a 2018 Farm Bill that contains an unprecedented provision that would allow the killing of endangered wildlife with pesticides.

With every Democrat and 20 Republicans voting in opposition, H.R. 2, the so-called Agriculture and Nutrition Act of 2018, passed by a vote of 213 to 211. Two Republicans abstained from voting.

“House Republicans just put killer whales, frogs and hundreds of other species on the fast track to extinction,” said Brett Hartl, government affairs director at the Center for Biological Diversity. “This is a stunning gift to the pesticide industry with staggeringly harmful implications for wildlife.”

The legislation would also eliminate the requirement that the U.S. Fish and Wildlife Service analyze a pesticide’s harm to the nation’s 1,800 protected species before the Environmental Protection Agency can approve it for general use. A separate provision would eliminate the Clean Water Act’s requirement that private parties applying pesticides directly into lakes, rivers and streams must first obtain a permit.

During this session of Congress, the pesticide industry has spent more than $43 million on congressional lobbying to advance these provisions.

In addition to giveaways to the pesticide industry, H.R. 2 includes a sweeping provision that would gut environmental protections for national forests to expedite logging and mining, including eliminating nearly all protections for old-growth forests in Alaska. The legislation contains nearly 50 separate provisions that would eliminate all public input in land-management decisions provided by the National Environmental Policy Act.

“This farm bill should be called the Extinction Act of 2018,” said Hartl. “If it becomes law, this bill will be remembered for generations as the hammer that drove the final nail into the coffin of some of America’s most vulnerable species.”

Our New, Happy Life? The Ideology of Development

Our New, Happy Life? The Ideology of Development

Editor’s note: this article critiques elements of Steven Pinker’s absurd claim that “things are better than they ever were, but still gives too much creedence in our view to some of his propositions. Nonetheless, the piece adds some valuable elements to the discussion. We publish a variety of views that are associated with DGR positions on this website, not just material that we agree with in every detail.

     by Charles Eisenstein

In George Orwell’s 1984, there is a moment when the Party announces an “increase” in the chocolate ration – from thirty grams to twenty. No one except for the protagonist, Winston, seems to notice that the ration has gone down not up.

“Comrades!” cried an eager youthful voice. “Attention, comrades! We have glorious news for you. We have won the battle for production! Returns now completed of the output of all classes of consumption goods show that the standard of living has risen by no less than 20 percent over the past year. All over Oceania this morning there were irrepressible spontaneous demonstrations when workers marched out of factories and offices and paraded through the streets with banners voicing their gratitude to Big Brother for the new, happy life which his wise leadership has bestowed upon us.”

The newscaster goes on to announce one statistic after another proving that everything is getting better. The phrase in vogue is “our new, happy life.” Of course, as with the chocolate ration, it is obvious that the statistics are phony.

Those words, “our new, happy life,” came to me as I read two recent articles, one by Nicholas Kristof in the New York Times and the other by Stephen Pinker in the Wall Street Journal, both of which asserted, with ample statistics, that the overall state of humanity is better now than at any time in history. Fewer people die in wars, car crashes, airplane crashes, even from gun violence. Poverty rates are lower than ever recorded, life expectancy is higher, and more people than ever are literate, have access to electricity and running water, and live in democracies.

Like in 1984, these articles affirm and celebrate the basic direction of society. We are headed in the right direction. With smug assurance, they tell us that thanks to reason, science, and enlightened Western political thinking, we are making strides toward a better world.

Like in 1984, there is something deceptive in these arguments that so baldly serve the established order.

Unlike in 1984, the deception is not a product of phony statistics.

Before I describe the deception and what lies on the other side of it, I want to assure the reader that this essay will not try to prove that things are getting worse and worse. In fact, I share the fundamental optimism of Kristof and Pinker that humanity is walking a positive evolutionary path. For this evolution to proceed, however, it is necessary that we acknowledge and integrate the horror, the suffering, and the loss that the triumphalist narrative of civilizational progress skips over.

What hides behind the numbers

In other words, we need to come to grips with precisely the things that Stephen Pinker’s statistics leave out. Generally speaking, metrics-based evaluations, while seemingly objective, bear the covert biases of those who decide what to measure, how to measure it, and what not to measure. They also devalue those things which we cannot measure or that are intrinsically unmeasurable. Let me offer a few examples.

Nicholas Kristof celebrates a decline in the number of people living on less than two dollars a day. What might that statistic hide? Well, every time an indigenous hunter-gatherer or traditional villager is forced off the land and goes to work on a plantation or sweatshop, his or her cash income increases from zero to several dollars a day. The numbers look good. GDP goes up. And the accompanying degradation is invisible.

For the last several decades, multitudes have fled the countryside for burgeoning cities in the global South. Most had lived largely outside the money economy. In a small village in India or Africa, most people procured food, built dwellings, made clothes, and created entertainment in a subsistence or gift economy, without much need for money. When development policies and the global economy push entire nations to generate foreign exchange to meet debt obligations, urbanization invariably results. In a slum in Lagos or Kolkata, two dollars a day is misery, where in the traditional village it might be affluence. Taking for granted the trend of development and urbanization, yes, it is a good thing when those slum dwellers rise from two dollars a day to, say, five. But the focus on that metric obscures deeper processes.

Kristof asserts that 2017 was the best year ever for human health. If we measure the prevalence of infectious diseases, he is certainly right. Life expectancy also continues to rise globally (though it is leveling off and in some countries, such as the United States, beginning to fall). Again though, these metrics obscure disturbing trends. A host of new diseases such as autoimmunity, allergies, Lyme, and autism, compounded with unprecedented levels of addiction, depression, and obesity, contribute to declining physical vitality throughout the developed world, and increasingly in developing countries too. Vast social resources – one-fifth of GDP in the US – go toward sick care; society as a whole is unwell.

Both authors also mention literacy. What might the statistics hide here? For one, the transition into literacy has meant, in many places, the destruction of oral traditions and even the extinction of entire non-written languages. Literacy is part of a broader social repatterning, a transition into modernity, that accompanies cultural and linguistic homogenization. Tens of millions of children go to school to learn reading, writing, and arithmetic; history, science, and Shakespeare, in places where, a generation before, they would have learned how to herd goats, grow barley, make bricks, weave cloth, conduct ceremonies, or bake bread. They would have learned the uses of a thousand plants and the songs of a hundred birds, the words of a thousand stories and the steps to a hundred dances. Acculturation to literate society is part of a much larger change. Reasonable people may differ on whether this change is good or bad, on whether we are better off relying on digital social networks than on place-based communities, better off recognizing more corporate logos than local plants and animals, better off manipulating symbols rather than handling soil. Only from a prejudiced mindset could we say, though, that this shift represents unequivocal progress.

My intention here is not to use written words to decry literacy, deliciously ironic though that would be. I am merely observing that our metrics for progress encode hidden biases and neglect what won’t fit comfortably into the worldview of those who devise them. Certainly, in a society that is already modernized, illiteracy is a terrible disadvantage, but outside that context, it is not clear that a literate society – or its extension, a digitized society – is a happy society.

The immeasurability of happiness

Biases or no, surely you can’t argue with the happiness metrics that are the lynchpin of Pinker’s argument that science, reason, and Western political ideals are working to create a better world. The more advanced the country, he says, the happier people are. Therefore the more the rest of the world develops along the path we blazed, the happier the world will be.

Unfortunately, happiness statistics encode as assumptions the very conclusions the developmentalist argument tries to prove. Generally speaking, happiness metrics comprise two approaches: objective measures of well-being, and subjective reports of happiness. Well-being metrics include such things as per-capita income, life expectancy, leisure time, educational level, access to health care, and many of the other accouterments of development.  In many cultures, for example, “leisure” was not a concept; leisure in contradistinction to work assumes that work itself is as it became in the Industrial Revolution: tedious, degrading, burdensome. A culture where work is not clearly separable from life is misjudged by this happiness metric; see Helena Norberg-Hodge’s marvelous film Ancient Futures for a depiction of such a culture, in which, as the film says, “work and leisure are one.”

Encoded in objective well-being metrics is a certain vision of development; specifically, the mode of development that dominates today. To say that developed countries are therefore happier is circular logic.

As for subjective reports of individual happiness, individual self-reporting necessarily references the surrounding culture. I rate my happiness in comparison to the normative level of happiness around me. A society of rampant anxiety and depression draws a very low baseline. A woman told me once, “I used to consider myself to be a reasonably happy person until I visited a village in Afghanistan near where I’d been deployed in the military. I wanted to see what it was like from a different perspective. This is a desperately poor village,” she said. “The huts didn’t even have floors, just dirt which frequently turned to mud. They barely even had enough food. But I have never seen happier people. They were so full of joy and generosity. These people, who had nothing, were happier than almost anyone I know.”

Whatever those Afghan villagers had to make them happy, I don’t think shows up in Stephen Pinker’s statistics purporting to prove that they should follow our path. The reader may have had similar experiences visiting Mexico, Brazil, Africa, or India, in whose backwaters one finds a level of joy rare amidst the suburban boxes of my country. This, despite centuries of imperialism, war, and colonialism. Imagine the happiness that would be possible in a just and peaceful world.

I’m sure my point here will be unpersuasive to anyone who has not had such an experience first-hand. You will think, perhaps, that maybe the locals were just putting on their best face for the visitor. Or maybe that I am seeing them through romanticizing “happy-natives” lenses. But I am not speaking here of superficial good cheer or the phony smile of a man making the best of things. People in older cultures, connected to community and place, held close in a lineage of ancestors, woven into a web of personal and cultural stories, radiate a kind of solidity and presence that I rarely find in any modern person. When I interact with one of them, I know that whatever the measurable gains of the Ascent of Humanity, we have lost something immeasurably precious. And I know that until we recognize it and turn toward its recovery, that no further progress in lifespan or GDP or educational attainment will bring us closer to any place worth going.

What other elements of deep well-being elude our measurements? Authenticity of communication? The intimacy and vitality of our relationships? Familiarity with local plants and animals? Aesthetic nourishment from the built environment? Participation in meaningful collective endeavors? Sense of community and social solidarity? What we have lost is hard to measure, even if we were to try. For the quantitative mind, the mind of money and data, it hardly exists. Yet the loss casts a shadow on the heart, a dim longing that no assurance of new, happy life can assuage.

While the fullness of this loss – and, by implication, the potential in its recovery – is beyond measure, there are nonetheless statistics, left out of Pinker’s analysis, that point to it. I am referring to the high levels of suicide, opioid addiction, meth addiction, pornography, gambling, anxiety, and depression that plague modern society and every modernizing society. These are not just random flies that have landed in the ointment of progress; they are symptoms of a profound crisis. When community disintegrates, when ties to nature and place are severed, when structures of meaning collapse, when the connections that make us whole wither, we grow hungry for addictive substitutes to numb the longing and fill the void.

The loss I speak of is inseparable from the very institutions – science, technology, industry, capitalism, and the political ideal of the rational individual – that Stephen Pinker says have delivered humanity from misery. We might be cautious, then, about attributing to these institutions certain incontestable improvements over Medieval times or the early Industrial Revolution. Could there be another explanation? Might they have come despite science, capitalism, rational individualism, etc., and not because of them?

The empathy hypothesis

One of the improvements Stephen Pinker emphasizes is a decline in violence. War casualties, homicide, and violent crime, in general, have fallen to a fraction of their levels a generation or two ago. The decline in violence is real, but should we attribute it, as Pinker does, to democracy, reason, rule of law, data-driven policing, and so forth? I don’t think so. Democracy is no insurance against war – in fact, the United States has perpetrated far more military actions than any other nation in the last half-century. And is the decline in violent crime simply because we are better able to punish and protect ourselves from each other, clamping down on our savage impulses with the technologies of deterrence?

I have another hypothesis. The decline in violence is not the result of perfecting the world of the separate, self-interested rational subject. To the contrary: it is the result of the breakdown of that story, and the rise of empathy in its stead.

In the mythology of the separate individual, the purpose of the state was to ensure a balance between individual freedom and the common good by putting limits on the pursuit of self-interest. In the emerging mythology of interconnection, ecology, and interbeing, we awaken to the understanding that the good of others, human and otherwise, is inseparable from our own well-being.

The defining question of empathy is, What is it like to be you? In contrast, the mindset of war is the othering, the dehumanization and demonization of people who become the enemy. That becomes more difficult the more accustomed we are to considering the experience of another human being. That is why war, torture, capital punishment, and violence have become less acceptable. It is not that they are “irrational.” To the contrary: establishment think tanks are quite adept at inventing highly rational justifications for all of these.

In a worldview in which competing self-interested actors is axiomatic, what is “rational” is to outcompete them, dominate them, and exploit them by any means necessary? It was not advances in science or reason that abolished the 14-hour workday, chattel slavery, or debtors’ prisons.

The worldview of ecology, interdependence, and interbeing offers different axioms on which to exercise our reason. Understanding that another person has an experience of being, and is subject to circumstances that condition their behavior, makes us less able to dehumanize them as a first step in harming them. Understanding that what happens to the world in some way happens to ourselves, reason no longer promotes war. Understanding that the health of soil, water, and ecosystems is inseparable from our own health, reason no longer urges their pillage.

In a perverse way, science & technology cheerleaders like Stephen Pinker are right: science has indeed ended the age of war. Not because we have grown so smart and so advanced over primitive impulses that we have transcended it. No, it is because science has brought us to such extremes of savagery that it has become impossible to maintain the myth of separation. The technological improvements in our capacity to murder and ruin make it increasingly clear that we cannot insulate ourselves from the harm we do to the other.

It was not primitive superstition that gave us the machine gun and the atomic bomb. Industry was not an evolutionary step beyond savagery; it applied savagery at an industrial scale. Rational administration of organizations did not elevate us beyond genocide; it enabled it to happen on an unprecedented scale and with unprecedented efficiency in the Holocaust. Science did not show us the irrationality of war; it brought us to the very extreme of irrationality, the Mutually Assured Destruction of the Cold War. In that insanity was the seed of a truly evolutive understanding – that what we do to the other, happens to ourselves as well. That is why, aside from a retrograde cadre of American politicians, no one seriously considers using nuclear weapons today.

The horror we feel at the prospect of, say, nuking Pyongyang or Tehran is not the dread of radioactive blowback or retributive terror. It arises, I claim, from our empathic identification with the victims. As the consciousness of interbeing grows, we can no longer easily wave off their suffering as the just deserts of their wickedness or the regrettable but necessary price of freedom. It as if, on some level, it would be happening to ourselves.

To be sure, there is no shortage of human rights abuses, death squads, torture, domestic violence, military violence, and violent crime still in the world today. To observe, in the midst of it, a rising tide of compassion is not a whitewash of the ugliness, but a call for fuller participation in a movement. On the personal level, it is a movement of kindness, compassion, empathy, taking ownership of one’s judgments and projections, and – not contradictorily – of bravely speaking uncomfortable truths, exposing what was hidden, bringing violence and injustice to light, telling the stories that need to be heard. Together, these two threads of compassion and truth might weave a politics in which we call out the iniquity without judging the perpetrator, but instead seek to understand and change the circumstances of the perpetration.

From empathy, we seek not to punish criminals but to understand the circumstances that breed crime. We seek not to fight terrorism but to understand and change the conditions that generate it. We seek not to wall out immigrants, but to understand why people are so desperate in the first place to leave their homes and lands, and how we might be contributing to their desperation.

Empathy suggests the opposite of the conclusion offered by Stephen Pinker. It says, rather than more efficient legal penalties and “data-driven policing,” we might study the approach of new Philadelphia District Attorney Larry Krasner, who has directed prosecutors to stop seeking maximum sentences, stop prosecuting cannabis possession, steer offenders toward diversionary programs rather than penal programs, cutting inordinately long probation periods, and other reforms. Undergirding these measures is compassion: What is it like to be a criminal? An addict? A prostitute? Maybe we still want to stop you from continuing to do that, but we no longer desire to punish you. We want to offer you a realistic opportunity to live another way.

Similarly, the future of agriculture is not in more aggressive breeding, more powerful pesticides, or the further conversion of living soil into an industrial input. It is in knowing soil as a being and serving its living integrity, knowing that its health is inseparable from our own. In this way, the principle of empathy (What is it like to be you?) extends beyond criminal justice, foreign policy, and personal relationships. Agriculture, medicine, education, technology – no field is outside its bounds. Translating that principle into civilization’s institutions (rather than extending the reach of reason, control, and domination) is what will bring real progress to humanity.

This vision of progress is not contrary to technological development; neither will science, reason, or technology automatically bring it about. All human capacities can be put into service to a future embodying the understanding that the world’s wellbeing, human and otherwise, feeds our own.

Republished under Creative Commons Attribution 4.0 International License

Global Warming Roundup: Record Arctic Cyclone Leaves Ice Shaken and Stirred

Global Warming Roundup: Record Arctic Cyclone Leaves Ice Shaken and Stirred

     by Robert Doublin / Deep Green Resistance

Atmospheric greenhouse gases continue inexorable rise – 2017 was sixth consecutive year CO2 rose by 2 ppm or more

In a Single Generation, Alaska’s Landscapes Have Transformed

Record Arctic Cyclone Leaves Ice Shaken and Stirred

“The fuse has been blown.”

Why Antarctica’s Melt is Important

“Utterly terrifying…I think we should be worried…” said one researcher involved with the study. “Things are happening. They are happening faster than we expected.”

‘Utterly Terrifying’: Study Affirms Feedback Loop Fears as Surging Antarctica Ice Loss Tripled in Last Five Years

Accelerating Sea Level Rise is Being Driven by Rapidly Increasing Melt From Greenland and Antarctica

“El Niño events also help transport heat from the ocean into the atmosphere, and tend to lead to some of the globe’s warmest years. The record warm years of 2015 and 2016 occurred during an intense El Niño event, for example.

“NOAA currently forecasts a 50% chance of El Niño developing during the fall, with those odds rising to 65% during the winter. While sea surface temperatures are close to average right now, heat is building up under the surface — a sign that an El Niño may be on its way.”

El Niño watch issued as signs point to a return of the climate cycle

Sea Ice: the Truth, the Bad, and the Ugly

Warned 30 years ago, global warming “is in our living room”

We are running out of time.

Seven Human Rights Defenders in Guatemala Killed in the Last Month

Seven Human Rights Defenders in Guatemala Killed in the Last Month

Featured image:  CODECA members march to Guatemala City from their communities to march on June 12, 2018. By @GtCodeca on Twitter. 

     by Cultural Survival

In the past week three human rights defenders from the Campesino Development Committee have been killed, totaling seven fatal attacks on human rights defenders in Guatemala over the past four weeks.

CODECA (by its Spanish acronym) is an Indigenous-led grassroots human rights organization that fights for Indigenous and campesino rights in Guatemala. Its main goals include improving working and living conditions of the rural poor, fighting against exploitative energy companies and engaging in political advocacy.

On June 8, 2018, Francisco Munguia was found hacked to death by machete in the Jalapa region in eastern Guatemala. Munguia, a member of the marginalized Indigenous Xinca nation in Guatemala, was the community vice president of CODECA in the village of Divisadero Xalapan Jalapa.

This comes four days after Florencio Pérez Nájer and Alejandro Hernández García, were found dead by machete attack on June 4, 2018. As human rights defenders for CODECA, they mainly advocated for farmers’ labor rights, land reform and the nationalization of electric energy.

Last month, the regional director of CODECA, Luis Arturo Marroquín, also Xinca, was fatally shoton May 9, 2018 in San Luis Jilotepeque central square when he was on his way to a training of Indigenous women. This came only a week after president Jimmy Morales made a speech that publicly defamed CODECA, which CODECA leaders believe “strengthen[ed] hatred and resentment” towards their organization.

In response to the murder of their colleagues, CODECA issued a press release, saying “While the murder of our friends hurts us dearly, it will never intimidate us. We will fight harder and more united to reach our goals and those of our deceased defenders and friends.”

In a speech from the community cemetery in Xinca territory of Xalapán, Thelma Cabrera Perez, National Director of CODECA, declared,  “What we demand is the defense of our rights and to live a dignified life [and] when we organize ourselves to defend our rights, that is when we are persecuted.”

In addition to the murders of these CODECA members, three other Indigenous Q’eqchi human rights defenders have been murdered this month; Ramon Choc Sacrab, José Can Xol and Mateo Chamám Paau from the Campesino Committee of the Highlands (Comité Campesino del Altiplano, CCDA). Attacks on human rights defenders has been on the rise in Guatemala, as UDEFEGUA reported 493 attacks against human rights defenders in Guatemala in 2017. This is happening in the context of government attempts to criminalize and defame human rights organizations such as CODECA.

Victoria Tauli-Corpuz, the United Nations Special Rapporteur on the rights of Indigenous Peoples condemned these murders in an op-ed in the Washington Post last week, calling them evidence of institutionalized racism against Guatemala’s Indigenous Peoples. The UN has also called out Guatemala in the past for its criminalization and imprisonment of human rights defenders. Guatemala has received 17 recommendations from UN member states through the Universal Periodic Review system to combat this wave of violence; for example,

In 2012, Australia recommended Guatemala to:  “Ensure effective and independent investigations into all reports of extrajudicial executions and ensure that reports of killings, threats, attacks and acts of intimidation against human rights defenders and journalists are thoroughly and promptly investigated and those responsible brought to justice’’

Often times, murders of Indigenous activists are not featured in mainstream news or media outlets, despite Indigenous activists constituting 40 percent of environmental activists murdered worldwide last year.

On June 12, 2018, CODECA supporters marched in protest to Guatemala City to “demand justice for the murder of their colleagues” and call for the resignation of president Jimmy Morales. They demand a fair investigation into the murders of those killed.

CODECA tweeted, “From the fields to the city, our southern contingency at the Trébol begins to organize. We demand justice for the assassination of our defenders; we demand the resignation of Jimmy Morales, his inept cabinet, and corrupt congressmen.”

CODECA is one of Cultural Survival’s grant partners for the community media grants project, through which it receives support for its radio programs on Indigenous Peoples’ rights, decolonization, and the establishment of a plurinational democratic nation.

Cultural Survival stands in solidarity with CODECA and firmly condemns these murders of Indigenous human rights defenders. We call for an immediate investigation into the pattern of violence against human rights defenders in Guatemala, in line with international human rights recommendations.

We join Amnesty International in demand authorities:

  • Initiate a prompt, impartial and thorough investigation on the recent killings of human rights defenders from  CODECA and CCDA. The investigation should include the theory of the attack being a possible retaliation for their legitimate activities as human rights defender.

  • Guarantee the safety of all CODECA and CCDA members at risk in accordance with their wishes;

  • Condemn the killings and publicly recognize the important and legitimate work of all human rights defenders in Guatemala and refrain from using language that discredits, stigmatizes, abuses, disparages or discriminates them.

Take Action:

https://www.amnestyusa.org/urgent-actions/urgent-action-update-two-more-land-defenders-killed-guatemala-ua-97-18/