Editor’s note: We can no longer continue to deny the evidence. We are living through the end stage of the Pyrocene. We have hit rock bottom and are seeking solutions from anywhere else but to slow down. Unfortunately, the necessary change will not come from us, rather something external will bring us down. But we should give it a push whenever possible. Dying and being reborn is a natural process, we must contract when faced with hard times.
“The best type of degrowth is practiced as a pre-emptive measure at a time of health and abundance, not when it is too late, to ensure that maximum resource is conserved for the difficult times ahead.” – George Tsakraklides
Ancestral Future’, a book by Ailton Krenak, the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters), was published in English on July 30, 2024.
An Indigenous leader, environmentalist, philosopher, poet and writer, Krenak advocates for a paradigm shift away from modern Western notions of progress, development and unrestrained economic growth that are the root cause of global challenges like climate change and biodiversity loss.
He says he believes we can change course and that several possible sustainable futures exist if humanity reconnects with ancient wisdom, recognizes Earth as a living organism and lives in harmony with nature.
In this interview, Krenak discusses his newly translated book and what he thinks our possible futures look like.
For decades, scientists have been warning that the world is heading toward catastrophic scenarios due to climate change. But Ailton Krenak refuses to think about an apocalypse. On the contrary, he argues that there are several possible futures — but they will only be achievable when we realize that “being is more important than having.”
For the Brazilian Indigenous leader, environmentalist, philosopher, poet and writer, Western society is facing an urgent need for a paradigm shift that challenges the ideas of progress and development themselves.
“I’m not a pessimist, but I’m sure that the only way to move forward in this world is to reconnect with ancient wisdom. We have long been divorced from this living organism that is the Earth,” Krenak said in an interview with Mongabay.
Born in Itabirinha, in the state of Minas Gerais, the 71-year-old Indigenous leader has been a prominent figure and an advocate for Indigenous rights for decades. In the late ‘80s, he became famous for his appearance at Brazil’s National Constituent Assembly, where he functioned as a representative of Indigenous peoples in constitutional debates.
While giving his speech at the Congress in 1987, he stood on a platform, in front of those who threatened the land rights and culture of Indigenous peoples, and painted his face in black jenipapo paste (from the genipap fruit, Genipa americana). It was a form of protest against the setbacks and violent attacks on his rights and those of his Krenak relatives by the Brazilian dictatorship. The following year, a new Constitution was put into law, establishing fundamental rights for Brazil’s Indigenous peoples for the first time in history.
From then on, Krenak’s efforts to raise awareness around the world about the need to rescue ancestral values intensified. His profound ideas have been disseminated through lectures, educational courses and articles. He has been awarded with honorary doctorates from three esteemed Brazilian universities, published more than 15 books — some of them have been translated into more than 13 languages. And, in 2024, he became the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters).
Well known for thinking outside the box and being provocative, Krenak has a deeply skeptical view of capitalist progress and agues it devalues the natural world. He says he believes humanity is facing an urgent need to reconnect with the biocentric approach that dethrones humanity from its pedestal and roots us back to our origin. This is the main argument of his most recent book, Ancestral Future. Published in Portuguese in 2022, it is a compilation of five essays in which Krenak deals with the preservation of rivers as a way of conserving the future. The English translation of the book is now available and was published on July 30.
To mark the new release of his translated book, Mongabay spoke with the Indigenous academic by phone for more than an hour about spirituality, modern Western society, ancestral values and his ideas for possible futures.
Mongabay: In your books and lectures, you advocate for an eco-centric perspective that recognizes intrinsic value in all life forms and seeks to de-emphasize human prominence. This is similar to how many Indigenous peoples live, but it is very distant from modern Western mentality, which centers humans and treats nature primarily as a resource. Why do you believe this radical paradigm shift in the Western world is so urgent and necessary?
Ailton Krenak: We are all experiencing a rupture in our sense of belonging to life. We are now perceiving everything as a threat: rains, floods, temperatures. But we don’t realize that what we are experiencing is the fever of the planet. This is the Earth responding to human actions that have long placed us at the center. It is what scientists define as the ‘Anthropocene,’ a theory suggesting that human activities have profoundly altered the functioning of the planet and that could mark a new geological era.
This scares us because we’re not accustomed to not having control over the planet. We struggle to accept that the Earth is a living, intelligent organism that cannot be subjected to anthropocentric logic. Yet, this reality asserts itself, and that’s why we live in constant tension. What we are experiencing today is a phenomenon of the 21st century, arising because we treated the 20th century as if it were a period where we could be on an industrial binge on the planet.
(Left) Ancestral Future by Ailton Krenak in English (available in English on July 30, 2024). (Right) Futuro Ancestral by Ailton Krenak in Portuguese (published in 2022).
Mongabay: Do you mean by ‘living irresponsibly’?
Ailton Krenak: Yes. The 20th century was very prosperous. The world experienced what the United Nations and other major organizations called global development, which resulted in the term ‘globalization.’ We spent the 20th century euphoric with this idea of a global village. But no one paid attention that if harm came to this village, everyone would be affected. The idea of a single global economy resulted in finance capitalism, which we experience today, which is an unsustainable way of living.
It’s frightening to observe that today, wealth isn’t where valuable things are. It’s not where rivers, mountains or forests are. It’s in large cities, in major industries. We’ve become accustomed to a false sense of well-being.
This Western worldview is very different, for example, from that of the Indigenous peoples of the Andes mountains in South America. They have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Good Living is a translation of the Quechan phrase sumaq kawsay. Sumaq means plenitude and kawsay means living. This is what I call a cosmovision, a lifestyle that considers only what the land has to offer us in the place we live in. For many peoples, this perspective has been sufficient for thousands of years. The idea of wealth is perceived differently — not from the experience of having things, but from belonging to a place. I see life on Earth as a cosmic dance. But this is only possible in communities that have this ancestral wisdom, that have managed to persevere with the Earth.
Mongabay: And why have modern Western societies moved so far away from this way of life?
Ailton Krenak: Western society has long been divorced from this living organism that is the Earth. This divorce from interconnection with Mother Earth has left us orphans. While humanity is moving away from its place, a bunch of big corporations are taking over and subjugating the planet: destroying forests, mountains and turning everything into merchandise.
In the West, what we experience is the constant stimulus to have, to buy, but not to be. If we look at human history, we see that it is impossible for everyone to have everything. When a few have a lot, thousands of others are materially poor. This is very easy to understand but very difficult to accept. Propaganda does that to us. More than a hundred years ago, when Henry Ford discovered that he could awaken everyone’s desire to own a car, he made the first billboard of a car with a slogan that said something like, ‘You will have one.’ That was the most disgraceful promise anyone has ever made to humanity. Fordism created the illusion that we can mass-produce the world. We have become a huge crowd of people wanting the same things.
I honestly don’t know if we will be able to reeducate ourselves for a world where what matters is life and the quality of life. It is not the clothes you wear or how much money you can show off. We are hostages of a broad and socially experienced condition that is an illusion. This results in tragedies, and they are everywhere. A river that you destroy never comes back. A mountain that you cut down to make laminate turns into a plain.
A group of women from a Quechan community spinning and dyeing fibers. Krenak talks about how the Indigenous peoples of the Andes mountains, including the Quechan, have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Image by Shawn Harquail via Flickr (CC BY-NC 2.0).
Mongabay: What are the premises of this ‘ancestral way of life’ that need to be rescued to create possible futures?
Ailton Krenak: These cosmovisions are not theories, they cannot be presented in a literary work or in a document because they represent a way of being in the world. A collective way of living. If we were to answer in one sentence, it would be: We must learn to live with only what is necessary. In the children’s story The Jungle Book, all the creatures in the forest talk. At one point, the bear says to the boy that lives in the forest, ‘Only what is necessary, only what is necessary.’ It is beautiful because children understand what is necessary, but adults often do not. When we become adults, we go beyond the limits of what is necessary; we think we can force the Earth to give us what we want, not what it can sustainably provide. The phrase ‘only what is necessary’ is the first thing we will have to relearn. We have drawers to store everything we do not need. Maybe the first step is to imagine a world without drawers.
Mongabay: In 2024, you were elected to the Brazilian Academy of Letters and became the first Indigenous person to occupy a chair at the century-old institution. Do you consider this to be a sign that Indigenous culture and thoughts are beginning to be valued?
Ailton Krenak: I believe so. Indigenous literature is not only gaining relevance in Brazil but is also being translated in various countries. I believe this is likely because the Western repertoire has been exhausted. I see this movement as a desire to find some way out, a desire to think about the future. It’s as if we have hit rock bottom and are seeking solutions elsewhere.
For a long time, Brazilian educational institutions were subservient to European knowledge and literature. The majority still seek to transplant dominant thinking here. Brazil has not managed to shake off its ‘mongrel complex’ [an inferiority complex Brazilians feel in relation to the rest of the world] and continues to wait for a white boss to come and teach people how to live, even within the forest. Everyone, except for the deniers, knows that our modern relationship with nature is leading us to very difficult experiences in the coming years due to rising global temperatures.
If we are already highly vulnerable with current climate conditions, imagine when we reach temperatures unbearable for human life? We are undergoing changes that were not planned. We are experiencing a disruption within ourselves that was not programmed. If we wish to envision a future possibility, we need to put a limit on our relentless pursuit of development, of technology at any cost. This drive has been encouraged since childhood. You no longer see children building their own toys. In most schools, childhood is being shaped for a dystopian future, where toys are even influenced by the military industry. You see children playing with guns made out of plastic, pretending to kill each other. How can we cultivate a future like this? I understand that the world is realizing this is unsustainable and searching elsewhere for future possibilities.
Uros people harvesting some “totora” (Schoenoplectus californicus ssp. tatora) on Lake Titicaca, Peru. Image by Christophe Meneboeuf via Wikimedia Commons (CC BY-SA 2.5).
Mongabay: Is it obsolete to think about economic development and growth in today’s world? Or can a cosmovision complement the idea of economic development?
Ailton Krenak: The planet’s economic development is what is destroying life on Earth. We do not need economic development anymore. The wealth of the world is at least 8-10 times bigger than what we actually need. There are about 110 armed conflicts happening worldwide because the military industry needs to produce weapons. War is what boosts the economy the most in the world. It’s not life, it’s war. We invest trillions in war, not in protecting biodiversity. The discourse of progress and development is foolish because if you ask where humans will get water and food for everyone, they will tell you it’s from the land, as there’s no other place to get it from. Yet, they persist in ignoring adequate policies for land access.
Before talking about more development, it would be necessary to consider greater engagement with environmental issues, territorial issues, land management and the privatization, destruction and degradation of river basins. Otherwise, it is unsustainable. This paradigm shift is needed. I thought humanity would begin to reconsider the idea of development and globalization after the tragedy of the COVID-19 pandemic because, as a global event, it paralyzed everyone. I thought we would emerge as better human beings from this horror. But I am impressed by how we have worsened.
Mongabay: How do we change this paradigm? The signs are all there that we are heading for trouble, yet it seems that nothing much is happening.
Ailton Krenak: We should be skeptical of any expert, philosopher or global leader who claims to have a solution, because it’s a lie. It took us a long time to build the scenario we find ourselves in, and we won’t be able to undo it with a magic wand. If we had learned anything from the pandemic, which was a global experience, we would have changed our behavior. For example, greenhouse gas emissions would have decreased. But nothing has changed.
That’s why I fear that what will provoke this change that we need will be something external, it will not come from us. It could be another virus, an extreme weather event. Something that collapses our ability to move, our ability to live as we do now. Perhaps then we will undergo a cognitive rupture that stops us from being this consumerist metastasis and leads us to experience another way of living. I believe we have reached our limit and will be thrust into a different situation, a different reality. This could be very tragic though.
Mongabay: This seems like a rather pessimistic view …
Ailton Krenak: Yeah, it seems like we’ve gathered here to talk about the apocalypse. I don’t want to nurture that feeling within myself, nor do I want to cultivate it in others as if it were a declaration of surrender, but we can’t continue to deny the evidence. If we have climate events altering the weather, why should we continue to overspend on things nobody needs? When I published the bookIdeas to Delay the End of the World, I announced my distrust of the idea that development and progress would be the path to the future. I explained that a biocentric vision — an ethical perspective that holds every life as sacred — would be a path to the future.
But for that, we need to renounce the materialistic apparatus that surrounds us. Today, life has become solely focused on consumption, on economic growth at any cost. When I denounce this kind of end of the world, I’m not renouncing hope. But I also don’t want to promote a ‘placebo hope,’ one where you pat someone on the shoulder and say everything will be fine. It won’t be fine. We’re going to get worse for a while. But after that, we can improve, as long as we learn to renounce.
Mongabay: You say we will get worse for a while. Yet, you insist on the idea of possible futures. Do you really believe this is possible?
Ailton Krenak: Our planet is so wonderful. We cannot lose sight of the fact that life is everywhere. No one is a separate cocoon in the cosmos living this experience alone. You experience this with all the organisms that are in the planet’s biosphere. It is as if we were diluted in everything. We need to relearn how to walk softly on the Earth. When we learn to walk like this, we will experience wonder and nothing else will be needed. We must accept Nature’s invitation to dance with life. If we could have an organic mindset, which connects us with bees, ants, the grass that grows, the trees that shake in the wind, that shed their leaves and bring forth new shoots, we would understand that everything is constantly sprouting, growing, dying, being born.
Homo sapiens is the only animal that wants to be eternalized, wants to mummify itself, wants this monoculture way of eating the world. The Earth, Gaia, Pachamama, this living organism is intelligent, and we will have to negotiate with it our possible way out of this hole we have dug. Perhaps the answer lies in the capacity for affection, for embracing all other nonhuman beings.
Mongabay: When you close your eyes, what future do you see?
Ailton Krenak: When I’m on my land, cleaning the yard, I meditate. I detach from the harshness of daily life, close my eyes, and imagine a landscape where waters emerge from the mountains and form small streams. I become such a tiny organism that I dissolve into water. In this place, the concept of future isn’t something you problematize. You experience being the future. This is the ancestral future.
Editor’s note: Humans have lived in balance with nature for millions of years. It was only in the last ten thousand years, with the advent of civilization, that humans have become unbalanced. If we continue on this course, we will reach our destination in less than a hundred years.
Discoveries in the fields of human origins, paleoanthropology, cognitive science, and behavioral biology have accelerated in the past few decades. We occasionally bump into news reports that new findings have revolutionary implications for how humanity lives today—but the information for the most part is still packed obscurely in the worlds of science and academia.
Some experts have tried to make the work more accessible, but Deborah Barsky’s new book, Human Prehistory: Exploring the Past to Understand the Future (Cambridge University Press, 2022), is one of the most authoritative yet. The breadth and synthesis of the work are impressive, and Barsky’s highly original analysis on the subject—from the beginnings of culture to how humanity began to be alienated from the natural world—keeps the reader engaged throughout.
Long before Jane Goodall began telling the world we would do well to study our evolutionary origins and genetic cousins, it was a well-established philosophical creed that things go better for humanity the more we try to know ourselves.
Barsky, a researcher at the Catalan Institute of Human Paleoecology and Social Evolution and associate professor at the Open University of Catalonia (UOC) and Rovira i Virgili University in Tarragona, Spain, who came to this field through her decades of studying ancient stone tool technologies, writes early in her book that lessons learned from the remote past could guide our species toward a brighter future, but “that so much of the information that is amassed by prehistoric archeologists remains inaccessible to many people” and “appears far removed from our daily lives.” I reached out to Barsky in the early stage of her book launch to learn more.
Jan Ritch-Frel: What would you suggest a person consider as they hold a 450,000-year-old handaxe for the first time?
Deborah Barsky: I think everyone feels a deep-seated reverence when touching or holding such an ancient tool. Handaxes in particular carry so many powerful implications, including on the symbolic level. You have to imagine that these tear-shaped tools—the ultimate symbol of the Acheulian—appeared in Africa some 1.75 million years ago and that our ancestors continued creating and re-creating this same shape from that point onwards for more than a million and a half years!
These tools are the first ones recognized as having been made in accordance with a planned mental image. And they have an aesthetic quality, in that they present both bilateral and bifacial symmetry. Some handaxes were made in precious or even visually pleasing rock matrices and were shaped with great care and dexterity according to techniques developed in the longest-enduring cultural norm known to humankind.
And yet, in spite of so many years of studying handaxes, we still understand little about what they were used for, how they were used, and, perhaps most importantly, whether or not they carry with them some kind of symbolic significance that escapes us. There is no doubt that the human capacity to communicate through symbolism has been hugely transformative for our species.
Today we live in a world totally dependent on shared symbolic thought processes, where such constructs as national identity, monetary value, religion, and tradition, for example, have become essential to our survival. Complex educational systems have been created to initiate our children into mastering these constructed realities, integrating them as fully as possible into this system to favor their survival within the masses of our globalized world. In the handaxe we can see the first manifestations of this adaptive choice: to invest in developing symbolic thought. That choice has led us into the digital revolution that contemporary society is now undergoing. Yet, where all of this will lead us remains uncertain.
JRF: Your book shows that it is more helpful to us if we consider the human story and evolution as less of a straight line and more so as one that branches in different ways across time and geography. How can we explain the past to ourselves in a clear and useful way to understand the present?
DB: One of the first things I tell my students is that in the field of human prehistory, one must grow accustomed to information that is in a constant state of flux, as it changes in pace with new discoveries that are being made on nearly a daily basis.
It is also important to recognize that the pieces composing the puzzle of the human story are fragmentary, so that information is constantly changing as we fill in the gaps and ameliorate our capacity to interpret it. Although we favor scientific interpretations in all cases, we cannot escape the fact that our ideas are shaped by our own historical context—a situation that has impeded correct explanations of the archeological record in the past.
One example of this is our knowledge of the human family that has grown exponentially in the last quarter of a century thanks to new discoveries being made throughout the world. Our own genus, Homo, for example, now includes at least five new species, discovered only in this interim.
Meanwhile, genetic studies are taking major steps in advancing the ways we study ancient humans, helping to establish reliable reconstructions of the (now very bushy) family tree, and concretizing the fact that over millions of years multiple hominin species shared the same territories. This situation continued up until the later Paleolithic, when our own species interacted and even reproduced together with other hominins, as in the case of our encounters with the Neandertals in Eurasia, for example.
While there is much conjecture about this situation, we actually know little about the nature of these encounters: whether they were peaceful or violent; whether different hominins transmitted their technological know-how, shared territorial resources together, or decimated one another, perhaps engendering the first warlike behaviors.
One thing is sure: Homo sapiens remains the last representative of this long line of hominin ancestors and now demonstrates unprecedented planetary domination. Is this a Darwinian success story? Or is it a one-way ticket to the sixth extinction event—the first to be caused by humans—as we move into the Anthropocene Epoch?
In my book, I try to communicate this knowledge to readers so that they can better understand how past events have shaped not only our physical beings but also our inner worlds and the symbolic worlds we share with each other. It is only if we can understand when and how these important events took place—actually identify the tendencies and put them into perspective for what they truly are—that we will finally be the masters of our own destiny. Then we will be able to make choices on the levels that really count—not only for ourselves but also for all life on the planet. Our technologies have undoubtedly alienated us from these realities, and it may be our destiny to continue to pursue life on digital and globalized levels. We can’t undo the present, but we can most certainly use this accumulated knowledge and technological capacity to create far more sustainable and “humane” lifeways.
JRF: How did you come to believe that stone toolmaking was the culprit for how we became alienated from the world we live in?
DB: My PhD research at Perpignan University in France was on the lithic assemblages from the Caune de l’Arago cave site in southern France, a site with numerous Acheulian habitation floors that have been dated to between 690,000 and 90,000 years ago. During the course of my doctoral research, I was given the exceptional opportunity to work on some older African and Eurasian sites. I began to actively collaborate in international and multidisciplinary teamwork (in the field and in the laboratory) and to study some of the oldest stone toolkits known to humankind in different areas of the world. This experience was an important turning point for me that subsequently shaped my career as I oriented my research more and more toward understanding these “first technologies.”
More recently, as a researcher at the Catalan Institute of Human Paleoecology and Social Evolution (IPHES-CERCA) in Tarragona, Spain, I continue to investigate the emergence of ancient human culture, in particular through the study of a number of major archeological sites attributed to the so-called “Oldowan” technocomplex (after the eponymous Olduvai Gorge Bed I sites in Tanzania). My teaching experience at the Open University of Catalonia (UOC) and Rovira i Virgili University (Tarragona) helped me to articulate my findings through discussions and to further my research with students and colleagues.
Such ancient tool kits, some of which date to more than 2 million years ago, were made by the hands of hominins who were very different from ourselves, in a world that was very distinct from our own. They provide a window of opportunity through which to observe some of the cognitive processes employed by the early humans who made and used them. As I expanded my research, I discovered the surprising complexity of ancient stone toolmaking, eventually concluding that it was at the root of a major behavioral bifurcation that would utterly alter the evolutionary pathways taken by humankind.
Early hominins recognizing the advantages provided by toolmaking made the unconscious choice to invest more heavily in it, even as they gained time for more inventiveness. Oldowan tool kits are poorly standardized and contain large pounding implements, alongside small sharp-edged flakes that were certainly useful, among other things, for obtaining viscera and meat resources from animals that were scavenged as hominins competed with other large carnivores present in the paleolandscapes in which they lived. As hominins began to expand their technological know-how, successful resourcing of such protein-rich food was ideal for feeding the developing and energy-expensive brain.
Meanwhile, increased leisure time fueled human inventiveness, and stone tool production—and its associated behaviors—grew ever more complex, eventually requiring relatively heavy investments into teaching these technologies to enable them to pass onwards into each successive generation. This, in turn, established the foundations for the highly beneficial process of cumulative learning that was later coupled with symbolic thought processes such as language that would ultimately favor our capacity for exponential development. This also had huge implications, for example, in terms of the first inklings of what we call “tradition”—ways to make and do things—that are indeed the very building blocks of culture. In addition, neuroscientific experiments undertaken to study the brain synapses involved during toolmaking processes show that at least some basic forms of language were likely needed in order to communicate the technologies required to manufacture the more complex tools of the Acheulian (for example, handaxes).
Moreover, researchers have demonstrated that the areas of the brain activated during toolmaking are the same as those employed during abstract thought processes, including language and volumetric planning. I think that it is clear from this that the Oldowan can be seen as the start of a process that would eventually lead to the massive technosocial database that humanity now embraces and that continues to expand ever further in each successive generation, in a spiral of exponential technological and social creativity.
JRF: Did something indicate to you at the outset of your career that archeology and the study of human origins have a vital message for humanity now? You describe a conceptual process in yourbook whereby through studying our past, humanity can learn to “build up more viable and durable structural entities and behaviors in harmony with the environment and innocuous to other life forms.”
DB: I think most people who pursue a career in archeology do so because they feel passionate about exploring the human story in a tangible, scientific way. The first step, described in the introductory chapters of my book, is choosing from an ever-widening array of disciplines that contribute to the field today. From the onset, I was fascinated by the emergence and subsequent transformation of early technologies into culture. The first 3 million years of the human archeological record are almost exclusively represented by stone tools. These stone artifacts are complemented by other kinds of tools—especially in the later periods of the Paleolithic when bone, antler, and ivory artifacts were common—alongside art and relatively clear habitational structures.
It is one thing to analyze a given set of stone tools made by long-extinct hominin cousins and quite another to ask what their transposed significance to contemporary society might be.
As I began to explore these questions more profoundly, numerous concrete applications did finally come to the fore, thus underpinning how data obtained from the prehistoric register is applicable when considering issues such as racism, climate change, and social inequality that plague the modern globalized world.
In my opinion, the invention and subsequent development of technology was the inflection point from which humanity was to diverge towards an alternative pathway from all other life forms on Earth. We now hold the responsibility to wield this power in ways that will be beneficial and sustainable to all life.
“The geoengineering approach puts Earth’s systems at risk in a faulty and false bid toward solving the climate crisis. It is what we call a false solution,” said one campaigner.
Biodiversity advocates on Wednesday called on the U.S. Environmental Protection Agency to reject a new geoengineering project spearheaded by researchers in Massachusetts that one critic said would do “nothing to solve the root causes of the climate crisis and instead puts at risk the oceans’ natural capacity to absorb carbon and their role in sustaining life on Earth.”
Friends of the Earth (FOE) and other groups warned that an experiment called LOC-NESS by the Woods Hole Oceanographic Institution (WHOI) carries “potentially catastrophic risks” for the Atlantic Ocean, where researchers have proposed dumping more than 60,000 gallons of sodium hydroxide near Cape Cod to test a “carbon dioxide removal approach” called Ocean Alkalinity Enhancement (OAE).
WHOI’s website states that the experiment would involve the release of “nontoxic, fluorescent Rhodamine WT dye into the ocean from a research ship,” with researchers tracking the dye’s movement over 72 hours in order to determine whether the ocean’s alkalinity could be enhanced.
If so, the scientists say, they could ultimately help to regulate atmospheric carbon.
The EPA’s notice about the proposed study from last month, however, says that the project “would involve a controlled release of a sodium hydroxide solution”—which is “essentially lye, a substance known to cause chemical burns and one that must be handled with great care,” according to Tom Goldtooth, co-founder and member of the board of directors of the national Climate Justice Alliance.
“It’s astonishing that the EPA is even considering allowing dangerous, caustic chemicals to be dumped in ocean waters that are frequented by at least eight endangered species, including right whales and leatherback turtles.”
“Altering the chemical composition of the ocean under the guise of increasing its capacity to absorb carbon dioxide is misleading and dangerous,” said Goldtooth. “An experiment centered on introducing this caustic substance into the sea should not be permitted… The geoengineering approach puts Earth’s systems at risk in a faulty and false bid toward solving the climate crisis. It is what we call a false solution.”
Friends of the Earth pointed out that WHOI’s permit application to the EPA acknowledges that after changing the ocean’s alkalinity, the researchers “have no direct way of measuring how much carbon dioxide will be removed by the experiment.”
“The production of alkaline materials is extremely energy-intensive, releasing similar or even higher levels of greenhouse gasses than they remove upon being dumped into the ocean,” said the group. “The researchers have declined to analyze how much carbon dioxide was released in the production, transportation, and dumping of the sodium hydroxide, making it impossible to know whether the technology even reduces greenhouse gas emissions.”
Despite these lingering questions, said FOE, the EPA has issued tentative approval for a permit for the experiment, with a public comment period open until July 1.
The caustic sodium hydroxide solution the researchers plan to use, warns FOE, “causes chemical burns upon contact with skin or marine animals, setting the stage for potentially extreme damage to local ecosystems.”
Benjamin Day, FOE’s senior campaigner for its Climate and Energy Justice Program, said the group “unequivocally” opposes the LOC-NESS geoengineering experiment in the fragile ecosystem off the coast of Cape Cod.
“It’s astonishing that the EPA is even considering allowing dangerous, caustic chemicals to be dumped in ocean waters that are frequented by at least eight endangered species, including right whales and leatherback turtles,” said Day.
Mary Church, geoengineering campaign manager for the Center for International Environmental Law, said “speculative technologies” like OAE are “a dangerous distraction from the real solutions to the climate crisis,” which scientists around the world agree requires a rapid reduction in planet-heating fossil fuel emissions through a large-scale shift to renewable energy sources.
“Marine geoengineering does nothing to solve the root causes of the climate crisis and instead puts at risk the oceans’ natural capacity to absorb carbon and their role in sustaining life on Earth,” said Church. “Outdoor experiments could not only cause immediate harm to marine life but are also a slippery slope to potentially catastrophic impacts of large-scale deployment.”
United Nations Convention on Biological Diversity has placed a moratorium on geoengineering techniques like OAE until there is “adequate scientific basis on which to justify such activities and appropriate consideration of the associated risks for the environment and biodiversity and associated social, economic, and cultural impacts.”
Editor’s note: Sharks are beautiful, intelligent creatures, but they have been overexploited for decades. Because of their “high market value” industrial fisheries hunt sharks for their fins and other body parts. But it’s difficult to control the protection of the sea predators when they move to unprotected zones or international and local fleets fish in other countries’ fishery zones. The brutal killings of adults, babies, and even pregnant sharks happen while our culture is focused on buying more stuff and attending distracting events.
If sharks went extinct, it would set off a chain reaction. Sharks play an important role in the food chain. Smaller animals like shellfish may go extinct if there were no sharks to eat seals, for example. That would create a ripple effect, causing mass die-offs of otters, seals, and many types of fish due to food scarcity. The chain reaction would continue until its effects were felt on land, with fisheries collapsing in a matter of years. When will humanity wake up and start living with – not against other precious beings?
Every year on July 14th, we celebrate Shark Awareness Day. It is not just a tribute to one of nature’s most misunderstood creatures; it is a call to action. Sharks have cruised the oceans for over 450 million years, playing a vital role in keeping marine ecosystems healthy. But today, these apex predators find themselves under increasing pressure, with many species teetering on the brink of extinction.
Sharks: More Than Just Jaws
Hollywood might portray sharks as mindless killing machines, but this couldn’t be further from the truth. Sharks come in a staggering variety of shapes and sizes, from the filter-feeding giants like the whale shark to the sleek and speedy blue shark. They possess incredible senses, like electroreception, that allows them to detect electrical fields emitted by prey, and an amazing ability to navigate vast distances.
As apex predators, they help maintain the balance by regulating the populations of species below them in the food chain. This includes controlling the numbers of mid-level predators and helping to ensure species diversity among smaller fish and invertebrate populations. Their feeding habits help keep marine ecosystems healthy and functional. For instance, by preying on weak or sick individuals, sharks help prevent the spread of disease and ensure a healthier gene pool within the prey population. Their disappearance could have devastating consequences, leading to population explosions of prey species and ultimately, the collapse of entire ecosystems.
A Cause for Alarm: Why Are Sharks Endangered?
Despite their importance, many shark species are alarmingly close to extinction. According to the International Union for Conservation of Nature (IUCN), over one-third or 30% of shark species are either vulnerable, endangered or critically endangered. Some of the most threatened species include the Great Hammerhead, the Oceanic whitetip, and the Basking shark.
The main culprit behind this is overfishing. Driven by demand for shark fins (a prized ingredient in shark fin soup) and meat, millions of sharks are caught every year, often through unsustainable practices like finning, where fins are removed and the body discarded.
Another major threat is habitat loss. Sharks rely on healthy coral reefs and mangroves for breeding and feeding. However, these vital ecosystems are being degraded by pollution, climate change, and coastal development.
A Ray of Hope: Conservation Efforts Underway
The silver lining in the story of sharks is the growing awareness and effort towards their conservation. Governments, NGOs, and international bodies are working together to protect these magnificent creatures:
Protected Areas: Many marine protected areas (MPAs) have been established to provide safe havens for sharks where fishing is restricted or banned. One notable example of a Marine Protected Area (MPA) that provides a safe haven for sharks is the Chagos Marine Reserve in the Indian Ocean. This reserve is one of the world’s largest marine protected areas and encompasses a variety of marine environments. It offers significant protection to various shark species, among other marine life, by enforcing strict regulations that limit fishing and other extractive activities.
Another example is the Jardines de la Reina National Park in Cuba, which has been particularly successful in conserving shark populations. This MPA provides a refuge for several species of sharks and has implemented strict no-take policies and eco-tourism guidelines that help maintain the health and biodiversity of its waters.
Deadly Predators
Deadly predators, Under the sea and on land But, what’s more deadly? A razor sharp, swimming shark Or the end of marine life?
Poem by @saf_begum
Regulations and Bans on Shark Finning: Shark finning, the brutal practice of removing a shark’s fins and discarding the rest of the body, has prompted global action through stringent regulations and international cooperation. Many countries now enforce laws that require sharks to be landed with fins naturally attached, enhancing sustainable practices and compliance. Furthermore, international agreements like CITES (Convention on International Trade in Endangered Species of Wild Fauna and Flora) play a critical role in regulating the trade of endangered shark species to ensure their survival. These efforts are crucial in curbing unsustainable exploitation, promoting marine conservation, and supporting the recovery of shark populations worldwide.
Sustainable Fishing Practices: Minimizing bycatch, the accidental capture of non-target species in fisheries, is crucial for preserving marine biodiversity, including sharks. Sustainable practices such as gear modification, implementing time and area closures, and employing bycatch reduction devices can significantly reduce unintended catches. Regulations that require fisheries to use circle hooks and turtle excluder devices (TEDs) help prevent the capture of non-target species like sharks and turtles. Additionally, real-time management of fisheries based on immediate data and promoting consumer awareness through eco-labeling, as mandated by organizations like the Marine Stewardship Council (MSC), can drive demand towards sustainably harvested seafood. These strategies not only help conserve marine species but also enhance the overall health of marine ecosystems and support the economic stability of fishing-dependent communities.
This Shark Awareness Day, let’s not only admire the majestic Great Whites and the elusive deep-sea dwellers but also ignite a global commitment to safeguard their future. Every shark species plays a pivotal role in marine ecosystems, balancing marine life and ensuring the health of our oceans.
Today, we must transcend admiration and take decisive action. Let’s pledge to protect these magnificent creatures, understanding that saving sharks is fundamentally about preserving the entire marine ecosystem. By protecting sharks, we are not just saving individual species; we are investing in the health and sustainability of our entire ocean. Join us in this crucial mission—educate, advocate, and participate. Together, we can turn the tide for sharks and secure a vibrant future for our blue planet.
BioDB
BioDB is a new, non-profit website that serves as a dynamic hub for wildlife conservation enthusiasts while advocating for protecting our planet’s invaluable biodiversity. With a primary goal of raising awareness and mobilizing funds for selected non-governmental organizations (NGOs) dedicated to wildlife conservation, BioDB offers a comprehensive platform for individuals and organizations passionate about positively impacting our natural world. https://biodb.com/
Editor’s note: When we engage in any form of activism, building leadership capacity helps people become more confident and proactive. It means the leader of the group doesn’t have to be responsible for every task and can delegate other important tasks to members. In this case, the author talks about climate change, we at DGR think that climate change is one of many problems and stems from our destructive industrial culture. But you can exchange the word for any other that would describe a dire situation today – the strategy of leadership capacity still applies. DGR disagrees with 350.org’s belief that electrifying everything will “solve” climate change. It is, in fact, impossible, and attempts to do so will only make matters worse.
Learn how organisers recruit and build the leadership capacity of others with the Ladder of Engagement.
This article has been sourced from Daniel Hunter’s book published by 350.org called The Climate Resistance Handbook. Daniel explains the Ladder of Engagement with a story from South Africa about an environmental justice group. Read below or see Chapter 3 on Growth and pages 40 – 46. The images have been added by the Commons Library.
The Ladder of Leadership
Growing groups face a challenge. Organisers are often the ones doing much of the work of the group — and they get tired of doing everything…One option for the organisers getting tired is they keep sacrificing more and more. They give up sleep. They sacrifice school and work. They stop social activities — it always becomes about the activism.
For most people, that’s just not sustainable. So what’s the alternative?
Getting new people to step into leadership!
A story from Ferrial Adam in South Africa provides us an example. She was part of an environmental justice organisation working with folks at the grassroots. Led largely by women, they were challenging a government policy called “Free Basic Electricity.” That policy guarantees the government will pay for a certain amount of electricity to poorer households (currently 50 kWh, about 5% of what the average US home uses).
This is a major issue, as the lack of access to energy often dooms whole districts to poverty. For example, those lacking electricity often rely on carbon-intensive paraffin, candles, or cutting down trees. This leads to a host of negative environmental and health effects.
Building relationships is key
This policy was widely credited as a successful social justice policy. But those who were most impacted by this policy weren’t part of the debate. So Ferrial began a research study to learn more about the actual impacts this had for households, which meant going to the poor districts in the city of Johannesburg.
She started where the people were. Her first step was finding a group of women who were keen and already working on energy struggles. It was important to start by explaining the intention and need for the work. She started by getting people to monitor their use of electricity. She spent time building relationships with mostly women, who ran the households. It took many months of weekly workshops to teach people to calculate the energy consumption of different household items.
Increased confidence
Her report was done. And she could have been the person presenting the report in front of national bodies. But when public hearings were planned to increase costs, the people Ferrial had been working with wanted more. She asked the women if they would testify on their own behalf. They jumped at the chance. Ferrial says, “It was so amazing and powerful watching people go to a hearing and speak as a collective on why the government should not raise the price of electricity.”
“They became part of the organisation and took their own leadership. Ferrial wasn’t calculating people’s consumption for them and writing the report and talking before the national bodies. She was organising. She wasn’t doing things that people could do for themselves.”
The women were supported through steps of engagement over the months. This way, they gained expertise about their own electricity usage and education on national policy and the impacts of climate change. Each step gave them increased confidence to not only testify but be strong community activists.
This concept is called the “ladder of engagement.”
The women wouldn’t have been ready to testify as their first step. Instead, they needed to learn more about their own situation. Then they needed to connect to others’ stories and see they weren’t alone. The ladder helps us think about what to do when people say, “What you’re doing is great, how can I help?”
“In our minds, we have our to-do list and things we need done. But that’s not where to start. We have to think from the perspective of that person.”
That probably means our first response is, “Let’s talk about what you’re up for doing.” And we find out what kinds of tasks they might be willing to help us with — ones that match their interest and involvement (not our long to-do list).
“This isn’t a science, and each person is different. Some people have absolute terror making phone calls but would happily risk civil disobedience. So chatting with people about their interests is important.”
Thinking about newer activists in our group with the ladder of engagement in mind helps us think about the next step for them.
And as Ferrial did, we can offer steps to keep increasing their level of commitment and involvement. This cultivates relationships and helps people move up the ladder of engagement, which is how you, too, will increase your group’s involvement.
Recruit People Outside your Circle
“Of course, to get more people into leadership, you have to have lots of conversations with them — about the goals of the campaign and the work you’re doing. You have to build trust. And you have to find them!”
Sometimes it’s hard to recruit new people, because we get used to talking the same way about an issue. You may have some ways you talk about climate change that you’re used to.
But someone you want to recruit may not talk about it that way. They may not care about climate change, but they may care about cats. You can tell them that climate change is increasing the habitat for fleas, ticks and mosquitoes. That’s bad news for pets. It exposes them to new diseases, like West Nile, Lyme disease and heartworm. Or maybe they care about football. Climate change isn’t going to end football soon, but it will change the game. With more erratic climactic events, you will see more games like the snowy 2013 World Cup qualifying match between USA and Costa Rica. It was a disaster. Or, since the spread of Zika (and other diseases) increase with the rise of temperatures, Brazil’s warmer temperatures threatened to derail the Rio 2016 Olympics.
How to organize?
Or maybe they just don’t like being angry! A study on climate and conflict showed that warmer temperatures increase people’s personal conflicts (by 2% amongst friends, and by 11% outside their social circle). So hot temperatures can cause more anger.
But even when we get more flexible in talking about climate change, many groups often mistakenly believe they’ve tapped all the people who are passionate about their issue. “Nobody in my school cares about climate change.” The problem is often not that we have exhausted the possibilities in our city or small town — it’s how we are organising.
Building leadership capacity
When it comes to recruitment, many of us think of people just as individuals. We imagine there is a scattering of people out there from whom to recruit.
The reality is different. Most people are not attracted to groups simply as individuals. Ask around, and you’ll find that very few people get involved in a cause because they receive a flyer, get sent an e-mail, see a poster, or see a Facebook post.
Most people join a group or get involved because someone they know personally invited them.
That’s because society is better understood as clusters of “social circles”. Social circles may be organised as formal or informal groups — religious communities, gangs, tight-knit neighborhoods, etc. Social media can show you the number of people who are friends of friends many times over.
The quickest way to build a group is to ask people in your net works of friends or family. Those people are the most likely to say yes to you. But a group stops growing when it reaches its maximum potential of people from its members’ initial social circle. Continuing to reach out within that circle may not bring in many more people.
The trick is to jump out of your social circle and find people connected with other social circles.
Ways to recruit in social circles
Show up at the events and meetings of people outside your circle. This is a great chance to meet others, see how they work, and find out where their values overlap with your campaign.
Stop doing the tactics you’ve always been doing, and try new ones that might appeal to different audiences. If your tactics are marches, strikes, and massive, disruptive direct actions, and it’s not working, then it’s time to adapt. Ritualising our actions makes us predictable and boring. People want to join fresh and interesting groups.
Notice when other groups make overtures toward your movement, and follow up with them. For example, if we are seeing reluctant corporate and government allies taking steps towards us, maybe with some of them there are relationships we can build to keep them moving faster.
Do lots of one-on-one meet-ups with leaders from other movements and groups. Meet with different people — not to recruit them, but to learn from them.
What are their values?
What interests them?
What strategies recruit people like them?
Do direct service. Gandhi was a big fan of what he called the “constructive program,” which means not only campaigning against what we don’t want, but also building the alternative that we do want. Climate disasters provide large-scale and small-scale chances for us to be part of that. Direct service to disaster survivors and other community-based projects put us shoulder to shoulder with others who want to make things better. Who better to hear a pitch about joining your campaign?
Growing outside of your social circle takes time, but when it comes to building successful groups, it’s worth the effort.
This article is from the Climate Resistance Handbook which brings together a wealth of learnings from the climate justice movement. It starts with breaking social myths about how social movements win. Then dives into campaign tools and frameworks you can use. It closes with how to grow your group and use creative, impactful actions and tactics. This book is full of stories of climate warriors from around the globe and historical movements. It’s filled with practical wisdom and inspiration to make you more effective, more active, and ready for what’s next.
Derivative of graphic by parasoley/Getty Images Signature via Canva.com
