Editor’s note: Environmental activism will only play a role in the lives of young people if adults are great role models and walk the talk. As custodians, we need to take the young out into nature to help them gain an appreciation for wilderness. So that they will want to protect the earth in the future. At the same time, many teenagers lose their connection to the natural world, because the lifestyle of our sedentary, technology-focused culture doesn’t give them any incentive to connect. Instead of investing in research for techno-fixes, we should find out how people will care more deeply about the planet’s ecosystems.
I used to think the top environmental problems were biodiversity loss, ecosystem collapse, and climate change. I thought that with 30 years of good science, we could address these problems, but I was wrong. The top environmental problems are selfishness, greed, and apathy, and to deal with those we need a spiritual and cultural transformation. And we scientists don’t know how to do that. – Gus Speth, Founder, World Resources Institute.
At the federal level, even recent Democratic administrations have proven unable to enact policy measures ambitious enough to bend the curve of carbon emissions (at least without “help” from COVID). Nor has technology been our salvation. Although they held promise to reduce the carbon intensity of our economic output, technological advances have been offset by Americans’ consumption habits, population growth, and the energy intensity of information-processing technologies.
With each passing year, the disconnect grows ever more stark between 1) the mounting scientific evidence that global climate disruption is happening now and 2) the inadequacy of collective action to control rising carbon emissions. We do not lack for effective solutions. Rather, society and its leaders lack sufficient will and caring about future generations to implement solutions that meet the challenge. Like it or not, we find ourselves in a long game with adverse climate and biodiversity impacts baked in for decades to come.
One resource that has not yet been adequately mobilized, however, is the innate human capacity for caring, compassion, and love. Compared to technology and policy innovations, little research attention has been devoted to what makes people care enough to adopt pro-nature attitudes and behaviors and to support environmental policy initiatives that affect their lifestyles.
At the same time, people are increasingly disconnected from the environment they are being asked to help protect. The physical and psychic disconnection is due in part to urbanization and sedentary lifestyles, exacerbated by the explosive increase in time spent interacting with the physical world through a small two-dimensional screen.
To combat what some call “nature deficit disorder,” parents, schools, nonprofits, and governments have long offered a wide range of nature-based experiences for young people. Some are structured, such as outdoor education programs, forest schools, green schoolyards, community clean-up and tree-planting projects, and scouting. Others are unstructured: climbing trees, foraging, hunting, and having pets. The Children and Nature Network (C&NN), a national nonprofit that tracks and supports childhood nature activities, has documented that such activities yield significant immediate psychological, physiological and emotional benefits to participants.
But do nature-based experiences also result in their young participants developing pro-environmental attitudes, behaviors, and activism in adulthood? Given currently adverse environmental trajectories, this is clearly a question with high stakes. To explore linkages between childhood nature activities and adult environmental activism, I reviewed recent research in this field on behalf of C&NN.
Findings suggest that instilling a love for the natural world in young people does offer hope for future generations becoming better ancestors than the present one. Early experiences in nature can lead to feelings of connectedness, which can then lead to pro-environmental attitudes, and ultimately pro-environmental behavior. Many studies suggest that nature experiences and connection to nature in childhood are vital to pro-environmental behaviors in adulthood.
The link between time in nature and connectedness to nature is often explored retrospectively by asking adults to recall their childhood nature experiences. Studies taking this approach have documented significant relationships between childhood nature experience and ecologically conscious behavior later in life. These findings underscore the importance of ample time in nature during childhood. However, there are nuances that suggest various factors may result in individual variation.
For example, early experiences that stimulate emotional responses to nature create a deeper bond than purely information-based experiences. Emotional bonds with nature offer a pathway for inspiring future environmental action in adulthood. While cognitive understanding and environmental knowledge may influence behaviors, investigations have established stronger connections between emotional feelings for nature and increased care for nature through pro-environmental behaviors. A program that brings inner-city teens from New York into the Adirondacks for both learning and hiking inspires some participants to pursue subsequent environmental education and careers.
Childhood nature experiences are not the only path to pro-environmental behavior in adulthood. For example, an urban environmental justice or climate justice advocate might have grown up in a household that placed a high value on social justice more generally.
Overall, despite a growing body of research, this field of study is not as robust as the above question demands. Significant research gaps and methodological deficiencies persist. Empirical evidence is stronger for correlative than for causal relationships.
The challenge facing both outdoor educators and environmental advocates may be less about designing initiatives to instill a newfound love for nature than about how to retain humans’ innate tendencies to do so. At an early age, children demonstrate compassion towards each other, other animal species, and even to non-living entities. Children come into the world with the capacity to experience curiosity, wonder, and (especially at an early age) a less sharp distinction between themselves and their surrounding world. At an early age, children demonstrate the capacity to develop moral relationships with both sentient and non-sentient nature. (My then three-year-old son befriended a chicken pinata at the start of a birthday party, a friendship that did not end well.)
Creating opportunities for exposure to nature may help nurture such instincts and prevent them from withering as kids develop to adulthood. Implications for adults may thus be to focus less on fostering connections with nature than on getting out of the way of children’s “natural” tendencies. Relatedly, connection to nature tends to drop off during the teen years, suggesting that nature experiences need to be designed and targeted to teens’ developmental stage.
The pathways by which children in Western societies feel connected with nature are often different than in indigenous societies. In place-based societies that depend on natural resources for their sustenance, survival depends on practices that evolve from long-term experience in responding to the natural world. Stewardship norms and behaviors become established in children through demonstrating traditional livelihoods in which older children and adults play strong teaching roles. One largely untapped opportunity for Western society is to elevate wisdom about relationships with the natural world that are contained in indigenous traditions.
One challenge in designing nature-based initiatives is that opportunities for young people to connect with nature are becoming more constrained. Disrupted climate patterns may make it less pleasant to be outdoors, especially in ever-hotter summers. Young people today are precluded from forming connections with aspects of the natural world that have already been lost or altered from shifting baselines (insect and bird populations, white Christmas, etc.). Risk aversion and legal liability result in rules limiting the range of acceptable childhood activities — like tree-climbing or unsupervised outdoor play.
If we expect the next generation to do better than the present one at protecting our precious blue marble, however, we have an obligation to help them as much as possible. That means equipping them with a suite of nature-friendly technologies and policies. It also means providing them with experiences that form the basis for an emotional and moral commitment to protect what they love.
Photo by U.S. Department of Agriculture/Public Domain CC0
We here at DGR would love to invite you to our upcoming online conference opportunities. They’re all about our annual conference which is fast approaching. The dates of the conference are Friday, August 23rd (afternoon) until Monday, August 26th (morning).
We’ll be doing three livestreams. They are all taking place on Saturday, August 24th and all times listed are in the Pacific Daylight Time zone. Our first live stream starts at 9 am on the 24th and will bepresented by Lierre Keith. Those of you who have seen Lierre in action know what a powerful speaker she is. Her talk is entitled From Living Planet to Necrosphere: In the Time of Patriarchy’s Endgame and you definitely don’t want to miss it!
Our second livestream will be taking place at 2:30 pm and it will be a Q & A hosted by award-winning author Derrick Jensen. Here is the event page link for both of these first two livestreams and this is also where you can submit questions for Derrick to take on during his event. https://www.facebook.com/events/1201872644161114
The third livestream, our Grand Finale, is also a much-needed Fundraiser and begins promptly at 6 pm. We could really use your help, now more than ever, and we’ll be deeply appreciative of every single dime our fundraiser brings in. Here’s the event description for you: It’s Open Mic night at the annual DGR conference. Join us live for magic, music, poetry, and prose, and lots and lots of jokes. We’re running this as a fundraiser and appreciate anything you can give.
An additional item for your attention is that we will be offering all of our Conference Workshops over Zoom, a video meeting platform. Some of you have already asked to be on the Zoom list so next I’ll be gathering the names and getting everything ready for this, including publishing the schedule. There will be a limited number of spots for Zoom participants; if you haven’t already asked to be on the list but want to be, now is the time to request this. You’ll need links to be able to Join and we’ll need to have you ‘all set’ in plenty of time. To request your spot on the Zoom list, please send me an email at brandiwork24@gmail.com letting me know. I will respond to let you know either that your spot is confirmed or that we are full.
Editor’s note: Mass media news about war raises concerns about death, injury, and refuge of humans, the war on nature is rarely highlighted. But warfare always means ecocide on a large scale and wildlife and nature often take more time to recover than it is capable of. In Ukraine, 80% of wildlife is already on the brink of extinction, with the Russian aggression even more species and individual animals are getting lost. Therefore it’s a relief to have organisations like UAnimals who rescue pets and wildlife in emergency situations and raise international awareness about the destruction in nature and national parks.
The Ottawa Convention also referred to as the “Mine Ban Treaty,” prohibits the use, stockpiling, production, and transfer of anti-personnel landmines (APLs). Some key current and past producers and users of landmines, including the United States, China, India, Pakistan, and Russia, have not signed the treaty.
For Ukrainian activists, rescuing the dogs of war — not to mention the cats, swans, bats, bears and other wildlife — often means putting their own lives on the line.
Saving Ukraine’s injured and displaced animals during wartime often means seeing the worst elements of Russian cruelty.
“When a territory is liberated, our team goes there and we speak with the people who survived the occupation,” says Olga Chevhanyuk, chief operating officer of UAnimals, Ukraine’s largest animal-rights organization. “And each time we hear that when the Russians entered the town, they started shooting animals for fun, starting with dogs just walking the streets and ending with huge farms and shelters. Sometimes it’s probably a matter of manipulation, getting people scared. But mostly it’s no reason at all, just because they can.”
Originally founded to oppose inhumane conditions in circuses, the nonprofit UAnimals has shifted its mission to rescuing and caring for domestic animals and wildlife devastated by Russian aggression.
Working with local volunteers and shelters, they’ve helped tens of thousands of animals since the war began a year ago, including dogs and cats, horses, deer, swans, birds of prey and bats — even large predators like bears. In January alone they rescued more than 9,600 animals, provided food and medicine to thousands more, rebuilt shelters, and helped fund operations throughout the country.
They’ve also found themselves purchasing supplies not traditionally used in animal rescues.
“Before the war, you never think of buying helmets for your team,” Chevhanyuk says.
And then there’s the human toll: The nonprofit has contracted with psychologists to provide on-demand assistance to its team in the field. “So now they can have a session with the psychologist when they’re overwhelmed,” she says.
But this is all about saving more than individual animal lives and human minds. It’s about saving the soul of a country.
UAnimals has started calling the Russian war an ecocide — the deliberate destruction of the natural environment.
“Nowadays 20% of Ukraine’s nature conservation areas are affected by war,” Chevhanyuk says. “Russians occupy eight national reserves and 12 national parks, and some of the national parks are land-mined. Holy Mountains National Park is 80% destroyed. Some of them are destroyed 100%, meaning there are no plants, no animals, and no buildings which people use to heal animals. The land is littered with remains of destroyed objects, like tons of oil and burned products.”
Landmines are among the worst problems. They kill humans and animals indiscriminately, start fires, and will take years to mitigate. About 62,000 square miles of Ukraine may be contaminated with landmines. “This is greater than the size of Illinois,” according to information provided by a U.S. State Department official. “The United States is investing $91.5 million over the coming year to help the government of Ukraine address the urgent humanitarian challenges posed by explosive remnants of war created by Russia’s invasion.”
Cleaning up the pollution will require even more funding and effort. The war has caused at least $37 billion in environmental damage, a Ukrainian NGO said in November.
UAnimals predicts it could take more than a decade to repair the damage, but Ukraine’s wildlife doesn’t have that much time. “More than 80 species of animals in our country are on the verge of extinction and may completely cease to exist due to Russian aggression,” Chevhanyuk says. “Some of them are the steppe eagle, black stork, brown bear, Eurasian lynx, barn owl and eared hedgehog.”
While many of these species also exist in other countries, Chevhanyuk says wildlife has been an important element of Ukrainian folksongs, art and symbology — the very fabric of its culture — for centuries. “Being humane and treating animals as something really important and equal — this is one of the things which differs us a lot from Russians. And that’s, I believe, a part of our future victory.”
UAnimals continues to ramp up its fundraising and recovery efforts while expanding its network of shelters outside the country — a necessary step, as Ukrainian shelters and reserves are rapidly filling to capacity with animals too wounded ever to be released back into the wild.
“We have big shelters for bears, for example,” Chevhanyuk says, “but they are already full. I’m afraid that if something happens, we’ll need to bring these animals abroad. So we are very grateful to all our partners in different countries because there’s a big need right now.”
The organization is also tapping back into its activist roots to bring international attention to conditions in Ukraine. In February they organized Stop Ecocide Ukraine rallies in four U.S. cities — Atlanta, Austin, New York and San Antonio — that each attracted hundreds of people.
In a way, this is a return to form. “We used to create huge animal-rights marches in 30 Ukrainian cities every September,” Chevhanyuk says. “But since the war started, we are more focused on the emergency.”
And the international community has started to take notice. Last month the Parliamentary Assembly of the Council of Europe passed a resolution to “build and consolidate a legal framework for the enhanced protection of the environment in armed conflicts” — steps that support establishing ecocide as a new international crime.
“From a legal perspective, this is really encouraging,” says Jojo Mehta, cofounder and executive director of Stop Ecocide International, “because if you put severe harm to the living world on the same level as severe harm to people, if you say ecocide is as bad, wrong and dangerous as genocide, you’re creating a mental rebalance.”
It could still take years for ecocide to become international law. Meanwhile, the destruction of Ukraine continues, as do recovery efforts.
“If our team knows there is an animal to rescue,” Chevhanyuk says, “they will go in.”
Editor’s note: Just substitute the word civilization for the word modernity.
By Tom Murphy – using physics and estimation to assess energy, growth, options / Do the Math
Having developed a perspective that modernity is fated to fail, and that many of our culture’s current pursuits and institutions are misguided efforts to prop up temporary structures, I often encounter the reaction that I am being defeatist. If what I am saying is true, then what’s the point? Yeah: what is this point that others believe justifies all the craziness? Whatever they think “the point” is could well be based on unexamined and incorrect beliefs.
I will attempt in this post to explain what I mean by this, in multiple passes. A starter example may seem a little patronizing, but could still be helpful. If your world only makes sense and has meaning on the premise that Santa Claus exists, then you’ve put yourself in an unfortunate place. Others have found ways to appreciate life without that requirement based on a falsehood.
Let’s also try generalizing the concept before getting to specific examples. We start with something I present that happens to be essentially true (or indeed comes to pass in due time), whether or not we can say so with absolute certainty. Then imagine that the reaction is: “Well, if that’s true, then what’s the point of living?” Well, we obviously are living, and if we do so in the context of this truth, then it makes little sense to say there’s no point in living. The problem must then lie in what the person believes “the point” to be, and therefore must be wrong about that. In this sense, a “what’s the point” challenge might be taken to signal a flawed worldview.
Okay. That’s the template. Let’s do a few practice cases (optional if you want to cut to the chase), and work our way toward the main event regarding modernity.
Determinism
As we have no demonstrable evidence to the contrary, it is likely true that the universe operates as a quasi-deterministic symphony that writes itself in real time as the tangle of relationships described by physics play out. I say quasi-deterministic because quantum probabilities add spice to the details of the unfolding, but still in a prescriptive way. Most people have serious problems with this view, because life does not at all feel like it operates deterministically. I get it. Truly, the “undetermined” sensation is not lost on me for a second! But so what? Why would the actual real universe as it exists before us care what notions and hang-ups I construct in my brain about how it works?
Mind-bendingly complex and cool things can emerge from “the stage”—as far as we know all 100% consistent with the laws of physics that we have carefully elucidated, and to which no replicable experiment has found exception. That’s a strong bit of evidence on the side of determinism: we can’t override the physics that makes our neurons do what they do, for instance. Life certainly feels undetermined and open-ended, because the complexity is so extraordinarily insane that the only conceivable way to reveal the outcome is to play it out with the actual full universe as expressed in unfathomably rich inter-relationships between all the particles. No one—including the universe itself—knows for sure exactly what comes next in every detail (though broad brush predictions about things like sunrise tend to be pretty solid). Just because it’s deterministic doesn’t mean there’s a plan or a script: just rules and scads of interactions.
So, if in rejecting the notion of determinism, someone says “What’s the point in getting up every day if I’m just executing a script?”, then whatever they imagine the point to be is whacked in the context that determinism is actually the way of things. Something doesn’t make sense in their view of the world (which I will alternately label as worldview or cosmology), in a broken sort of way. In other words, if the only thing that makes sense to someone is to live in a world that is not deterministic, but the world is indeed deterministic, then that person’s sense-making of the world is essentially misguided. They have no authority to determine whether determinism is true or not, so what’s their coping strategy if—as mountains of evidence suggest—the universe turns out to be deterministic? Do they have a plan for that besides reactive rejection, or does it break their whole cosmology and leave them rudderless? What a shame, if they short-circuit based on their own chosen flaw: an unforced error. I suppose they can also just never accept determinism and continue to be comfortable within their cosmology, fragile as it may be.
Free Will
It goes pretty similarly with the sensation of free will. Again, I get that our perception of the world convincingly fools us into mistaking agency for free will. But what if that’s wrong? Yes, we have agency in that we are actors in this self-writing script and have impacts on the rest of the performance—impacts that are hatched by our own neurons without violating any laws of physics. But there’s no sign of a “soul” that can override the relationships between all the stuff that makes us up. If physics (e.g., neurochemistry) were that easy to override, then how can drugs gain the upper hand? How can anesthesia make us go completely blank for hours without even a sense of time (where does the soul go)? Why does our sense of soul/awareness/consciousness coincide with our biological birth and subsequent development as biological beings? It’s dazzlingly impressive how resistant people can be to the notion that we are wholly corporeal beings. What a spectacle!
Anyway, it is unacceptable to many to suggest that we don’t have free will—which has every likelihood of being the case with no firm evidence to the contrary. Again, we don’t get to choose whether it’s true or not. If in someone’s mind there’s “no point” to living without free will, and indeed there’s no free will, then we have another case of a self-defeating choice of beliefs: another unforced error.
Consciousness
A third related piece and then I’ll move on to modernity. We are aware of ourselves, which we call consciousness. Many elect to see this as a state of transcendence. Whatever. Call this fascinating piece of emergent complexity what you like, but it seems to be a quality of many forms of life, and this totally makes sense. It is hard to see how you would stop even a moderately complex being with many sensory inputs and a brain from building a mental model in which the organism is a “self” or “entity” that needs to maneuver and perform certain functions in certain ways in order to be a successful member of the community of life. Evolution sees to it that those unable to conjure this capability are less able to operate successfully in a soup of other “entities” who can manage to do so.
If your standard-issue human supremacist has trouble accepting that consciousness is not unique to humans, but just another cool outcome of the evolution of complex organisms, then they have managed to set themselves up poorly—because loads of evidence points to (probably) universal consciousness (not all of identical form, naturally). So if the point to being human is this special power, then it’s a stupid corner to have painted oneself into. Angry reactions then boil down to anger at oneself for engineering another unforced error.
Modernity
I hope these relatively brief starters laid the groundwork for understanding the main topic and weren’t just annoying tangents.
Let me attempt to frame the modernity version in a series of conjectural statements I might make, followed by reactions I might get from mainstream members of modernity.
Statement: We probably won’t have electricity or much in the way of metals in a thousand years (give or take a thousand years or so).
Response: That seems crazy and nearly impossible to imagine playing out short of nuclear annihilation: it would make all our progress to date pointless.
Statement: Earth almost certainly can’t maintain 8 billion people or anything near it for even a century or two—especially without fossil fuels.
Response: It is our ethical obligation to make it work, and we surely will via innovation and technology (fossil fuels are not what makes us amazing: we just are amazing). Otherwise, what’s the point of our having risen to this state?
Statement: Science as we practice it is a net harm: deployed for short-term human gains at great cost to the ecosphere’s health.
Response: If that were true, then what would be the point? Obviously, there’s a point to science, which expands our knowledge and provides ample benefits via technology.
Statement: Centuries from now we will have lost much of the knowledge that science has worked hard to accumulate.
Response: That would be tragic if true: then what’s the point if it’s all going to get flushed?
Statement: I spend much of my time trying to get people to see modernity as fundamentally unable to succeed in its ambitions.
Response: If you think it’s really that bad—doomed to fail—then what’s the point of bothering to write about it?
It would be interesting to collect thoughts about what such respondents do think the point is. How anthropocentric, ecologically ignorant, unrealistic, impractical, short-term, or even delusional are they? What sort of detached utopia do they dream is possible? How much context do they have to ignore or exclude to leave room for this tidy vision of artifice? Trying to remember what it was like to think this way, here are some possible answers:
Eliminate hunger and inequity; achieve world peace; perfect democracy; no barriers due to race or gender; bend the arc or history toward justice; education and good jobs for all.
Pursue science until we answer all key mysteries, cure all diseases, and perhaps even defeat death from old age via molecular biology insights (telomeres!).
Star Trek: leap from our earthly cradle and grace the universe with human greatness.
We’re just starting the good life, which we want billions to experience indefinitely.
Exercise and perfect our dominion over Earth as granted by God (just swept up a few billion Abrahamic subscribers).
Preserve and expand human accomplishment in art, writing, music, architecture, science, technology, etc. These things differentiate us from animals and from our animal past and are the whole point of being human.
Eventually merge our consciousness into digital form and become more than human: unleash new powers and live (forever) in the cloud.
Quick responses to each in turn:
Santa Claus again? A pleasant set of fantasies, but very anthropocentric; ecology-blind; unachievably naive. As an aside, success on the first point inevitably grows the population, scaling up the current tension with respect to planetary limits.
Unachievable hyperbole; we’re not accidentally structured to be capable of understanding everything, and that’s okay; mystery and awe can remain; curing all diseases and achieving effective immortality would be ecologically disastrous!
Mind-numbingly delusional in terms of realism, and also very Human Reich.
And how’s that supremacism working out (in light of a sixth mass extinction)? Failing the test, are we?
Neat things, to be sure, but part of the package (Human Reich) that is destroying what it means to be other species. Focusing on one side of the coin isn’t helpful. These things can’t exist long-term if their very pursuit drives ecological collapse. Attempts to differentiate ourselves from animals is itself a deeply flawed and problematic practice.
Whoa. This degree of disconnected delusional dreaming is almost to the level of mental disease, and ought to be looked at by a professional. Read Iain McGilchrist’s The Master and His Emissary to learn about the imbalance inherent in this kind of view.
Wrong Cosmology
I think a universal observation about these sorts of objections is that my original statements are incompatible with the cosmologies of the respondents. They fail to compute, within the worldviews of those folks. It feels like unfamiliar nonsense, when “sense” is constructed from a misguided notion of what this existence is all about and what the future promises to hold.
The distilled logic is: “if what you say were to be true, then my worldview falls apart, so what you say doesn’t seem like it can be true.” More bluntly: “I reject your premise, as preserving my worldview is more important to me—even if it’s utterly wrong (which it can’t be, somehow).”
In one sense, the “what’s the point” question is a form of progress. It acknowledges a deep disconnect. Problem identified. Maybe the real point is not at all what was imagined! I view it as similar to the fact—which I relish—that racists hate being labeled as racist. That’s a form of progress: they know it’s not okay, and get all defensive. When someone says “Then what’s the point?” they have made a big step to appreciating the incompatibility. The harder trick is to get them to re-evaluate their cosmology as the chief source of disconnect.
Once allowing the cosmology to shatter, many of my statements are far easier to entertain, and may even become obvious or seem the most likely truths—to the point of being attractive even. Cosmologies can therefore seriously distort and limit our thinking—affecting our judgment.
Progress?
A quick detour about the word “progress,” which I used three times previously. The first instance was embedded in a mainstream response, used in its common form to reflect technological development, medical advances, access to economic/material “needs,” social tolerance and justice, and the like. Politically, the term “progressive” applies to those seeking expanded human rights and “fair” distribution of earth’s loot for all (humans).
But the second use reflected a much different form of evolution: questioning the traditional meaning of progress is itself progress. Abandoning “progress” as it is usually defined is, to me, progress. Ronald Wright’s A Short History of Progress helps paint the world in a different light.
Existential Vacuum
A serious barrier to abandoning any cherished cosmology is that without anything to take its place one is left staring into an abyss. It’s scary. What meaning, or purpose could possibly exist? It feels like nihilism. Those who make it to the other side know better. There’s life after Santa Claus; life after shedding God; life without free will; life (literally) with conscious critters to keep us company; life after modernity. By life here, I mean love, joy, meaning, awe, and community. Also pain, loss, death, and other counterparts that must exist hand-in-hand to give substance to the pleasant bits. I’m not trying to sugar-coat: just indicating that rewarding experiences are every bit as possible—if not more so—without modernity.
Think of the picky-eater kid who would only ever eat chicken nuggets, pizza, and hot dogs. Frustrated parents catered to the kid’s limited palate, all the way through high school. Now imagine that during college, the kid (still earning that label) goes on an exchange trip to Thailand. It seems super-scary at first: “Nothing to eat here! I’ll starve!” But eventually, they try some of the less intimidating items, find that they’re quite delicious, and before long discover that Thai food is amazing. The door is open. The original problem, in a sense, was living in a skewed world that allowed or even promoted the maintenance of an unhealthy, limited tolerance for a broader understanding of the world of possibilities.
Once dropping the problematic cosmology that defines the point of life in terms of human “accomplishment” in the narrow context of modernity, a universe of other values systems becomes available to offer sustenance. To think otherwise is to arrogantly assume that thousands of generations of humans who came before were miserable because they had not found their “special purpose” (not referring to The Jerk movie, here). Modernists are nodding, because this sounds right according to their mythology. But that strikes me as delusional bull$#!+! Joy is part of the package of being human, and always has been! Likewise, all the other plants and animals of the world are not frikin’ miserable because they lack modernity! I could turn the tables and say that the modernity disease produces far more misery (for all life) than any other worldview that has ever existed on the planet.
If successful in sloughing off the mantle of modernity, you’ll see it as a hideous garment. Why did you love it so? It filled your head with crazy ideas that caused loads of damage and had no chance of working in the long run anyway. It was completely out of place: clashing contemptuously with the rest of the community of life. Once shot of the foul wrappings, you’ll see that something wonderful has been staring at you all along: life on Earth. It’s amazing, and quite a privilege to be a part of it. You’ll find no shortage of meaning, in a multitude of dimensions (plants; birds; mammals; amphibians; something for everyone). You’ll feel like now that you’re awake from the fever dream, you can imagine living on the planet without the evil trappings and pulls of modernity. You’ll want others to find the same hope and truth, so that you’re not stuck on the destructive treadmill that is too big for you to stop on your own. You need other people to come with you, and leave the piece of junk behind to rust and crumble, as life reclaims its prominence on the planet.
So, What IS the Point?
If modernity is not to last very long, what’s the point in pretending that it will? What’s the point in holding onto a worldview predicated on modernity’s survival? What’s the point of our current choices, jobs, ways of living? To what end do we pursue the things we presently do?
Just because a lot of the things we do today will turn out to be pointless does not mean there’s no point to anything! What a huge and unwarranted leap that is! In the context of a completely different lifestyle as subordinate partners among a cast of many in the community of life, one might find innumerable sources of meaning. Living, loving, caring, helping, singing, laughing, learning, respecting, offering gratitude, appreciating beauty, jabbering, teasing, playing, sharing—for instance—are all part of being human and of being one form of life among many others on this planet: lots of room to find meaning and “points” that validate life. If the meaning in your life is contingent on modernity, then maybe you’ve come to the wrong shop, and ought to look for new forms of meaning that are built to last.
Struggle against hoarding of reservoir water by agro-industry sees five days of action, culminating in a 10,000-strong march on the commercial port of La Rochelle
The French environmentalist movement Soulevements de la Terre (Uprisings of the Land) is carrying on its campaign against mishandling of water resources. This phase of action began on July 16 with the “Village for Water and Land Defense“, a meeting bringing activists from around the world to discuss strategy. This assembly of culminated in two demonstrations of around 10,000 people on the July 19 and 20, despite severe repression by police including teargas, blockades, and police charges at protesters.
The demonstrations July the 19 proceeded in a pattern not dissimilar to previous protests against the expansion of magabasins in France. 10,000 protesters on foot marched on Cerience, a seed subsidiary of the agro-industrial group Terrena. Parallel to this a group of 600 cyclists accompanied by campaigners from another group, Naturalistes des Terres, used kites to drop duckweed into nearby megabasin reservoirs to clog their pumps and pipes. The reservoirs they targeted provide water for the poultry factory farms of the Pampr’ouef group, who have recently been facing legal challenges over animal cruelty in their farms.
Demonstrations on July 20, however, marked a shift in the group’s focus towards a more global stage. Aiming to block the commercial port of La Pallice, farmers in tractors began to block the port at 6 a.m. followed by a larger demonstration beginning at 10 a.m which included people moving both on foot and by boat. Here, the focus was not directly on the expansion of reservoirs , but rather on the companies who profit from the government-funded privatisation of water. In a statement from the Soulevements de la Terre the group outlined how “competition from French cereals” prevents countries in Western Africa, a central destination of the port’s exports, from achieving food independence. Thus the expansion of their protests from megabasin reservoirs to ports marks an expansion of the fight to “abolish free trade, commercial predation and speculation” to a new arena.
While Soulevements de la Terre continue to bring attention to the centralisation of French agriculture and inflict millions of Euros in damage to the largest companies, their continued existence faces immense legal and political pressure. In 2023, after a mass action against the construction of a megabasin reservoir at Sainte Soline that resulted in the injury of 200 activists, the French government outlawed the organisation. Although this has been temporarily suspended by the Council of State (France’s Supreme Administrative Court), it hasn’t stopped the anti-terrorism section of the police making multiple arrests related to the sabotage of Lafarge cement factory.
