On Friday, August 30, Applied Energy Services Corporation (AES), a global utility and power generation company, submitted a proposal to Santa Fe, New Mexico county commissioners to build a 700-acre solar facility with a battery energy storage system (BESS).
On September 5th, a thermal runaway fire started at the AES-built SDG&E (San Diego Gas and Electric) Battery Storage Facility in Escondido, California. (With a thermal runaway fire, excessive heat causes a chemical reaction that spreads to other batteries.) Authorities issued a mandatory evacuation order for the immediate area, and a “shelter in place” order for areas as far as over a mile away from the fire. (To shelter in place, people must go indoors, shut doors and windows, and “self-sustain” until emergency personnel provide additional direction.) Schools up to three miles away from the fire were evacuated Thursday and canceled for Friday. 500 businesses closed.
As of this morning, Saturday, September 7th, officials have not yet lifted orders to evacuate and shelter in place.
On social media, people have reported smelling “burning plastic” inside their homes (despite windows being closed) and feeling ill.
People from Oceanside to Encinitas encountered a strong chemical smell starting around 5 pm Friday, the 6th. Around 8:30 pm, San Diego County Air Pollution Control District officials said that this smell was not related to the BESS fire in Escondido. Due to the odors’ fleeting nature, they were unable to identify its source.
This is the 3rd AES BESS thermal runaway fire in five years. Officials predict that it could take up to 48 hours to extinguish.
A May 2024 battery fire in Otay Mesa, California kept firefighters on the scene for nearly 17 days. They sprayed eight million gallons of water on the site. The county’s hazmat team tested water runoff and smoke and reported no toxic or dangerous levels. (Is the keyword in this last sentence “reported?”)
For a list of battery energy storage “failure incidents,” see Electric Power Research Institute’s database. Globally, 63 utility and industrial-scale battery energy storage systems endured failure events from 2011 to 2023. After South Korea, the U.S. has experienced the most major battery energy storage-related fires, with California (six, with this Escondido fire) and New York (four) reporting the most incidents.
Back in Santa Fe County, petitioners emailed and hand-delivered a request to county commissioners on July 23 and August 23 to enact a moratorium on AES’s solar facility and battery energy storage system. Commissioners did not review these petitions before AES submitted its application on August 30th. A moratorium cannot apply to a pending application.
AES’s Escondido Battery Energy Storage facility has 24 BESS battery containers. The corporation plans to install 38 battery containers at its Rancho Viejo BESS facility.
Please also read my September 5th post, 21 questions for solar PV explorers, and check out Shauna and Harlie Rankin’s video, “Government announces 31 million acre land grab from U.S. ranchers (for solar and wind facilities).” It explains that federal officials and corporations have joined forces to install “renewable power” corridors—five miles wide, 70 miles long, and larger—around the U.S. by 2030. These corridors will cover farm and ranchland with solar and wind facilities.
I also highly recommend Calvin L. Martin’s August 2019 report, “BESS Bombs: The huge explosive toxic batteries the wind & solar companies are sneaking into your backyard.” Part 1 and Part 2. I recommend reading this report even though powers-that-be removed its videos.
According to basic engineering principles, no technology is safe until proven safe. Will legislators continue to dedicate billions of dollars to subsidizing solar power, wind power, battery storage and EVs? Will commissioners and regulators say, “We have to expect some thermal runaway fires in order to mitigate climate change threats?” Or, will they build safety features into BESS like this firefighter suggests? Will they protect the public and insist on certified reports from liability-carrying professional engineers that all hazards have been mitigated before they permit new facilities and new battery storage systems?
1. Do you agree with Herman Daly’s principles—don’t take from the Earth faster than it can replenish, and don’t waste faster than it can absorb?
2. Should solar PV evaluations recognize the extractions, water, wood, fossil fuels and intercontinental shipping involved in manufacturing solar PV systems?
3. How should a manufacturer prove that slave laborers did not make any part of its solar PV system?
4. Should evaluations of solar PVs’ ecological impacts include impacts from chemicals leached during PVs’ manufacture?
5. Should evaluations assess the ecological impacts of spraying large-scale solar facilities’ land with herbicides to kill vegetation that could dry and catch fire?
6. Does your fire department have a plan for responding to a large-scale solar facility fire on a sunny day—when solar-generated electricity cannot be turned off?
7. Since utilities can’t shut off rooftop solar’s power generation on a sunny day, firefighters will not enter the building: they could be electrocuted. Meanwhile, every solar panel deployed on a rooftop increases a building’s electrical connections and fire hazards. How/can your fire department protect buildings with rooftop solar?
8. Solar panels are coated with PFAs in four places. Panels cracked during hailstorms can leach chemicals into groundwater. Who will monitor and mitigate the chemicals leached onto land under solar panels?
9. To keep clean and efficient, solar panels require cleaning. Per month, how much water will the solar PV facility near you require?
10. Covering land with paved roads, parking lots, shopping malls, data centers…and large solar facilities…disrupts healthy water cycling and soil structure. Should evaluations assess the impact of these losses? How/can you restore healthy water cycling and soil structure?
11. Since solar PVs generate power only when the sun shines—but electricity users expect its availability 24/7—such customers require backup from the fossil-fuel-powered grid or from highly toxic batteries. Should marketers stop calling solar PVs “renewable,” “green,” “clean,” “sustainable” and “carbon neutral?”
12. Inverters convert the direct current (DC) electricity generated by solar panels to alternating current (AC)—the kind of electricity used by most buildings, electronics and appliances. (Boats and RVs do not connect to the grid; they use DC—batteries—to power their appliances.) Inverters “chop” the electric current on building wires, generating a kind of radiation. What are the hazards of such radiation? How/can you mitigate it?
13. At their end-of-usable-life, solar PVs are hazardous waste. Who pays the ecological costs to dispose of them?
14. Who pays the financial bill to dispose of solar PV systems at their end-of-usable-life? If you’ve got a large-scale solar facility, did your county commissioners require the corporation to post a bond so that if/when it goes bankrupt, your county doesn’t pay that financial bill?
15. After a solar facility’s waste has been removed, how/will the land be restored?
16. From cradles-to-graves, who is qualified to evaluate solar PVs’ ecological soundness? Should the expert carry liability for their evaluation? Should consumers require a cradle-to-grave evaluation from a liability-carrying expert before purchasing a solar PV system?
17. Do solar PVs contribute to overshoot—using water, ores and other materials faster than the Earth can replenish them?
18. If overshoot is a primary problem, and climate change, loss of wildlife species and pollution are consequences of overshoot, do we change our expectations of electric power, devices, appliances and the Internet?
19. Can you name five unsustainable expectations about electric power?
20. Can you name five sustainable expectations about electric power?
21. In your region (defined by your watershed), who knows how to live sustainably?
RELATED NEWS
SUBSIDIZING SOLAR
U.S. subsidies of semiconductor and green energy manufacturers could reach $1 trillion.
When it opened in 2014, the Ivanpah Solar Power Facility in the Mojave Desert was the world’s largest solar thermal power station. Read about its daily consumption of natural gas, the subsidies it used to fund its $2.2 billion cost, its devastation of 3500 acres of desert habitat, its fire, and its annual production of electricity.
The new Just Transition Litigation Tracking Tool from the Business & Human Rights Resource Centre has documented, up to 31 May 2024, 60 legal cases launched around the world by Indigenous Peoples, other communities and workers harmed by “renewable” supply chains. Cases brought against states and/or the private sector in transition mineral mining and solar, wind and hydropower sectors challenge environmental abuses (77% of tracked cases), water pollution and/or access to water (80%), and abuse of Indigenous Peoples’ rights (55%), particularly the right to Free, Prior and Informed Consent (FPIC – 35% of cases). These cases should warn companies and investors that expensive, time-consuming litigation can quickly eat up the benefits of such shortcuts.
For two decades, a small group of nuns in rural Kansas has taken on Netflix, Amazon and Google on social issues. Even when their stocks amount to only $2,000, the nuns propose resolutions at shareholders’ meetings. For example, the sisters have asked Chevon to assess its human rights policies, and for Amazon to publish its lobbying expenditures.
When Rio Tinto proposed mining lithium in Serbia’s Jadar Valley (whose deposits could cover 90% of Europe’s current lithium needs), the corporation claimed that mining would meet environmental protection requirements. Locals learned about the mining’s potentially devastating impacts on groundwater, soil, water usage, livestock and biodiversity from tailings, wastewater, noise, air pollution and light pollution. 100,000 Serbians took to the streets, blocked railways—and moved President Aleksandar Vucic to promise that mining will not proceed until environmentalists’ concerns are satisfied.
Editor’s note: Protecting the ocean means life protection, our ecosystems depend on intact and clean oceans. Even though the aim is to protect 30% of the planet, it’s not clear what conservation actually means worldwide. That leads to ineffective conservation measures and demands more knowledge about oceanic ecosystems and also implementing it. For the most part protected areas don’t need to be managed, they just need to have humans leave them alone.
There’s never been more momentum for protecting the ocean, but new research finds that many efforts fail to protect endangered species — or have barely gotten off the drawing board.
Ocean ecosystems and the marine wildlife that depend on them are under threat as never before. Between overfishing, climate change, plastic pollution, and habitat destruction, it’s a bad time to be a prawn, cod, seabird, or whale.
There’s no single silver bullet solution to the biodiversity crisis, but in recent years, many people in the environmental community have focused on the goal of “30 x 30”: protecting 30% of the planet by the year 2030. Many nations have made promises toward that goal, including the United States, which has adapted it into the “America the Beautiful” initiative.
Measurable goals like this provide nations with clear, quantifiable conservation goals that others in the international community can follow, verify, or use to identify shortfalls and push for more action.
At the same time, many experts warn that number-based targets like “protect 30%” lend themselves to incentives to arguably-kinda-sorta protect as much as possible, rather than protecting the most ecologically important areas. Governments, for instance, can use what’s euphemistically referred to as “creative accounting” — counting things as protected that probably should not be considered protected.
Two new research papers examine some of this creative accounting in the ocean. Together, they stress important things to keep in mind when creating protected areas and when assessing their usefulness.
To Protect a Species, Protect Areas Where They Actually Live
A surprisingly common issue in area-based conservation happens when a government declares a new protected area to help save a threatened species of concern…without first checking to see if the species actually lives within those boundaries.
It happens more often than you might think. A new study published in the Journal of Animal Ecology looked at 89 marine protected areas in Europe that are supposed to protect diadromous fish species (those that migrate between ocean and fresh water, like salmon or some eels) of conservation concern.
Their findings are shocking: Many of these areas protect habitats where those fish species do not live, and very few of them protect the most important core habitat for any diadromous fish species.
“A marine protected area should be an area that protects part of the marine environment,” says Sophie Elliott of the Wildlife Conservation Trust, the study’s lead author. “I say ‘should’ because there are a lot of parks that don’t have enough thought put into them. Quite often things are done quickly without thinking or understanding the situation.”
Sometimes this happens because of limited resources for scientific study. In other words, according to Elliot, we simply don’t know enough about species’ habitat use to protect their key habitat, at least not yet. This is known as the rare-species paradox: Endangered species are often hard to find and study, especially in the vast ocean, so it can be hard to understand what habitat qualities they need to thrive, even if we can hypothesize that protecting certain regions will mitigate some of the threats the species face.
Other times government officials, in search of positive publicity, announce a new protected area that was studied but wasn’t intended to protect a species.
“We had a series of MPAs that were supposed to have measures in place to protect certain species,” Elliott says. “But then an extra species got tacked on to the stated goals of the MPA, and it wasn’t effective for that species.” She declined to identify examples, given the political sensitivities of some of these protected areas.
In addition to gathering more data and always basing protected-area design on the best available data, Elliott recommends a more holistic approach to designating future protected areas.
“When people think about putting MPAs in place, look at the whole range of biodiversity that exists within it, because there might be many endangered and protected species,” she says. “You need to know what’s in that MPA and do ecosystem-based management” — management focusing on the whole ecosystem and not just individual species. It’s the difference between protecting cod by establishing fishing quotas versus protecting cod by also managing their habitat and predators and food and other things that eat that food. “We’ve long been calling for that, but we aren’t really working toward it at all,” she says.
What Counts As ‘Protected’ Varies More Than You Think
Another key issue in marine protected area management is what should count as “protected.”
Some areas restrict oil and gas extraction but allow any and all fishing. Some allow swimmers and other recreation, while others say people can’t even go scuba diving.
In one glaring recent example, the advocacy group Oceana U.K. found evidence that the United Kingdom allows bottom trawling in many of its MPAs. Bottom trawling is a fishing method that’s extremely destructive to sensitive habitat types; it’s been compared to clear-cutting forests to catch rabbits.
“At the end of the day … there’s no one clear definition of what conservation means around the world,” says Angelo Villagomez, a senior fellow at the Center for American Progress who has studied the issue. “One of the negative externalities of the global push to protect 30% of the ocean is that some governments are more concerned with being able to say that they protected 30% of the ocean than they are concerned with delivering meaningful biodiversity protections.”
Villagomez and his colleagues have identified another big issue: According to their new analysis in the journal Conservation Letters, fully one-quarter of the 100 largest marine protected areas — as cataloged in the United Nations and IUCN’s world database of protected areas — are announced but not yet implemented. Many have no clear timeline of when the formal protections might be put into place, or what those regulations might look like.
For now, those areas exist on paper but remain unprotected in the real world. For example, the paper cites the OSPAR MPA network covering 7% of the Northeast Atlantic, which currently appears to have no concrete protections.
This wide range of rules and inconsistent protections makes it harder to protect the ocean — or to count it toward 30×30 goals.
Governments are not supposed to submit anything to the world database of protected areas until something is designated, “but they do, and that’s just the reality,” says Villagomez.
But here’s the biggest problem: The study found that many of the world’s largest MPAs lack the scientific knowledge, funding, and political support to be effective.
“We know that MPAs work when they are well designed and provided the funding to operate,” Villagomez told me. “But for about one-third of the MPAs we studied, based on everything we know about protected area science, they will never result in positive outcomes for biodiversity.”
The conclusions of these two papers are clear: Too many marine protected areas are poorly designed and sited in places where the species they’re ostensibly trying to protect do not actually live. Also, too many allow destructive extractive industries to operate, limiting the benefits of any protection.
Despite these setbacks, Villagomez remains optimistic about the future of MPA-based protections.
“The good news is that this works really well about one-third of the time — if you play baseball and you hit the ball 300 out of 1,000 times, you’re going to the Hall of Fame,” he says. “There’s a ton of science that shows that well-designed well-implemented MPAs work, and for one-quarter of the MPAS we looked at, they’re well designed and are just lacking funding for implementation.”
David Sherman is a marine biologist specializing in the ecology and conservation of sharks. He received his Ph.D. in environmental science and policy from the University of Miami. Follow him on Twitter, where he’s always happy to answer any questions anyone has about sharks.
How a lack of imagination perpetuates this ecocidal way of life
I’ve recently read three books, all of which I’m glad I read, and all of which have the same fatal flaw: they are all constructed around a faulty premise.
A Poison Like No Other: How Microplastics Corrupted Our Planet and Our Bodies by Matt Simon is a book about the absolutely catastrophic impacts of plastic. The book describes how micro- and nanoplastics are everywhere: they are in the air we breathe, in the water we drink, the food we eat, the soil, our bodies (brains, blood, lungs, placentas, fetuses, testicles; everywhere we’ve researchers have looked, they’ve found plastic), and the bodies of every living being on the planet including plants. These microplastics are leaking CO2, contributing to climate change; leaking toxics, poisoning us and all living beings who ingest these plastics; clogging our veins, our lungs, our brains.
The book’s fatal flaw? That we “need” plastic in order to maintain this ecocidal way of life, and so we must mitigate for the harms of plastic rather than eliminate plastic entirely.
Crossings: How Road Ecology Is Shaping the Future of Our Planet by Ben Goldfarb is a book about the absolutely catastrophic impacts of roads. The book describes the mass killing (murder?) of wildlife and humans the world’s 40 million miles of roads perpetrate on a daily basis; the habitat fragmentation, the pollution, the noise, the isolation that roads cause, no matter what is driven on them. It is an entire book about the nightmare that is roads for all living beings on the planet.
Its fatal flaw? That we “need” roads in order to maintain this ecocidal way of life, and so we must mitigate for the harms of roads rather than eliminate roads entirely.
Cobalt Red: How the Blood of the Congo Powers Our Lives by Siddharth Kara is a book about the absolutely catastrophic impacts of mining, primarily cobalt but also copper, in the Democratic Republic of the Congo (DRC). The book describes in devastating detail the destitution of the lives destroyed by cobalt mining; the drudgery, slavery, pollution, health impacts, environmental ruination; the horrors that one can barely believe but are real, all to supply materials for our tech gadgets and electric vehicles.
Its fatal flaw? That we “need” this technology in order to maintain this ecocidal way of life, and so we must mitigate for the harms caused by mining rather than eliminate mining entirely.
In each case, the author has written a book describing why plastic, roads, and mining are untenable for a future of life on planet Earth. In each case, the author excuses and rationalizes the very thing he’s just written an entire book explaining why they cannot be excused; cannot be rationalized. It is truly astonishing.
Plastic
In A Poison Like No Other, Simon writes:
“Plastics aren’t going anywhere—they’re just too useful and too omnipresent. And even if a virus killed every human next week, our plastic would still decay and flush out to sea and take to the air, until one day a long time from now it will all have decomposed as far as it can go, wrapping the planet in a perpetual nanoplastic haze. But there are ways to at least thin that haze by slowing the emission of plastics of all sizes.”
In one paragraph, Simon manages to explain why any new plastic added to the plastic already in the environment is a disaster, and simultaneously suggest that we can somehow reduce the impacts by “slowing the emission” of plastics.
No. All new plastic added to the existing plastic in the world will add to the haze. Slowing the emission of plastics is better than not slowing it, but Simon’s book lays out a compelling case for why we need to entirely eliminate plastic and then he concludes that we should slow emissions of plastic, thus compounding the plastic pollution, just a bit more slowly.
This is like the people who think that by slowing CO2 emissions we can mitigate climate change. No. CO2 emissions are cumulative, like plastic in the environment is cumulative. Anything but zero emissions makes the problem worse. Slow is better than fast, but zero is the only acceptable answer to “How much plastic should we continue to make?” just like zero is the only acceptable answer to “How much CO2 is acceptable to emit from burning fossil fuels and destroying the land?”
Zero.
Simon notes that “in the grand scheme of human existence, it wasn’t that long ago that we got along just fine without plastic.” He’s so close to seeing that we could exist without plastic again! And then he ruins it by saying “There’s a path in which we rein in single-use packaging, fix the busted economics of recycling, and get a microfiber filter in every washing machine.”
Reining in single-use plastics? Get a microfiber filter on every washing machine? Sure, that’s better than nothing, but will do little in the big scheme of things. Recycling, we now know, is a farce: it is down-cycling, not recycling, and it essentially turns macroplastic into micro- and nanoplastic at incredible rates. New research shows recycling may actually be the number one source of microplastic, greater even than clothes and tires which were the number one and two sources when Simon wrote his book.
Using less plastic would be great. And the only conclusion a sane person can draw after reading Simon’s book is that zero plastic is what we should be aiming for. Anything more is not acceptable.
Roads
In Crossings, Goldfarb writes:
“‘A thing is right,’ Aldo Leopold famously wrote in his call for a land ethic, ‘when it tends to preserve the integrity, stability, and beauty of the biotic community.’ By that standard roads are the wrongest things imaginable, agents of chaos that shatter biotic integrity wherever they intrude.”
Like Simon, Goldfarb is so close to seeing that roads are so wrong that we should and could eliminate them. The future will be small, local and low-tech. It has to be, because large, global and high-tech have pushed us into catastrophic ecological overshoot, are entirely dependent on fossil fuels, and are destroying the biosphere. That way of life cannot last. So the roads we’ve built as part of a large, global and high-tech way of life will soon become mostly useless.
There are 40 million miles of roads on Earth today, and as Goldfarb writes, “More than twenty-five million miles of new road lanes will be built worldwide by 2050, many through the world’s remaining intact habitats, a concrete wave that the ecologist Willam Laurence has described as an ‘infrastructure tsunami.’”
The existing roads are a catastrophe; building more roads will only compound that catastrophe.
The author writes:
“The allure of the car is so strong that it has persuaded Americans to treat forty thousand human lives as expendable each year; what chance does wildlife have?”
“A half-century ago, just 3 percent of land-dwelling mammals met their end on a road; by 2017 the toll had quadrupled. It has never been more dangerous to set paw, hoof, or scaly belly on the highway.”
“More birds die on American roads every week than were slain by the Deepwater Horizon oil spill.”
How can someone write these words and conclude anything but that roads must be eliminated? And yet, somehow Goldfarb then writes that we need a “road ethic”, and waxes lyrical about a tiny number of wildlife over- and underpasses existing and planned that, yes, are better than doing nothing, but will do very little to stop the slaughter of living beings on roads, and absolutely nothing to stop the 25 million new miles of roads planned through some of the world’s last remaining intact habitats.
Cars are terrible for the environment, no matter what powers them. The roads they are driven on are terrible for the environment. Goldfarb’s book makes this crystal clear. How does he not conclude that we need to eliminate roads? It’s so obvious we must. I find this astonishing, given that it is the environment that keeps us all alive.
Humans have been driving cars for only about 135 years. Obviously we drove horse- and donkey-pulled carts on roads for millennia before cars were invented; there were far fewer roads, the roads that existed were dirt tracks rather that fossil fueled-concrete and asphalt, and those roads had far fewer impacts, just like carts have far less impact than cars. Perhaps most important, human population was far, far lower so the overall impact of the roads that existed before industrial civilization was correspondingly lower.
The only conclusion a sane person can draw after reading Goldfarb’s book is that zero new roads and dismantling existing roads is what we should be aiming for, along with a phase-out of cars and trucks. Anything else is unacceptable.
Cobalt
In Cobalt Red, Kara writes:
“Since about one-fourth of CO2 emissions are created by vehicles with internal combustion engines, the expansion of battery-powered transportation provides the only solution.”
Not only is this false, it displays a stunning lack of imagination on the part of Kara.
Again: humans have been driving cars for only about 135 years, out of our 300,000 year existence on Earth. We’ve had cobalt-containing lithium-ion batteries for only about 40 years. This ecocidal way of life is so alluring, so pervasive, so addicting that we—and Kara, specifically—simply cannot see out of the prison it is holding us in.
If we cannot even imagine a life without cars, without batteries, without technology, then we have absolutely no hope of stopping or even slowing the destruction of our only home.
Cobalt Red is primarily about the desperation of artisanal miners, adults and children, in DRC. It describes an industry that treats people as cogs in a machine and throws them away casually:
“Imagine if a mining company came to the place where you live and they kick you out. They destroy all your belongings except whatever you can carry in your own hands. Then they build a mine because there are minerals in the ground, and they keep you out with soldiers. What can you do if there is no one to help you?
‘They kicked us from our homes!’ an elderly man with patchy skin, Samy, exclaimed. ‘We lived on that land for three generations before the mining companies came. We grew vegetables and caught fish. They threw us out and now we cannot find enough food to find our families.’”
It is secondarily about the devastating environmental impacts of mining. These impacts occur whether it is men in machines or children with pickaxes and rocks in their hands doing the mining. The end result is the same: land, air, water, and natural and human communities destroyed:
“A thick cloud of fumes, grit, and ash suffocates the land. Sky and earth meet vaguely above the hills at some obscure and unattainable frontier. Villages along the road are coated with airborne debris. Children scamper between huts like balls of dust. There are no flowers to be found. No birds in the sky. No placid streams. No pleasant breezes. The ornaments of nature are gone. All color seems pale and unformed. Only the fragments of life remain. This is Lualaba Province, where cobalt is king.”
Mining for the materials to make everything from our gadgets to our cars; materials to build roads, to make plastic; materials to create the things we all take for granted every single day, is destroying the planet. The author notes:
“We would not send the children of Cupertino to scrounge for cobalt in toxic pits, so why is it permissible to send the children of the Congo?”
Here in the U.S. with our environmental laws, we don’t allow children to work in mines. But we do allow men driving massive mining machines to destroy the land that the families of nearby children have foraged on for generations; to create air pollution that nearby children will breathe; to stack or dam toxic tailings, contaminating the soil and water for eons, soil and water the children need to survive and grow up healthy.
We allow mining companies to “take” golden eagles and pygmy rabbits and other endangered and threatened species; to destroy the homes of wild beings who are just trying to raise their own children on land that holds the same materials the children in the Congo mine with their bare hands.
Kara concludes that “If major technology companies, EV manufacturers, and mining companies acknowledged that artisanal miners were an integral part of their cobalt supply chains and treated them with equal humanity as any other employee, most everything that needs to be done to resolve the calamities currently afflicting artisanal mining would be done.”
Yes, helping the artisanal miners would be better than nothing. Stopping the child trafficking, the sexual assaults, the sickness, the injuries, the penury, and the deaths is critically important. But that won’t stop the mining; that won’t stop the pollution and environmental devastation that mining causes.
The only conclusion a sane person can draw after reading Kara’s book is that zero artisanal mining is what we should be aiming for. An especially perceptive person reading his book will conclude that zero mining should be the real goal. Anything else really is unacceptable.
Connections
The faulty premise behind all three of these books is that this ecocidal way of life can and should continue. This is false. It can’t, it shouldn’t; ultimately, of course, it won’t.
Not only are these books connected by the stunning lack of understanding by their authors of the implications of their own work; they are also connected in that they describe just three of the many devastating implications of modern life. One can imagine a thousand books just like these, about every aspect of modern life we take for granted.
All three of these books are well-worth reading if you, dear reader, want to know the truth about what this ecocidal way of life is doing to us, to the natural world, to other people, and to the planet as a whole. Each of these books is absolutely devastating to read, if you truly take in what they are saying and deeply understand what we have done, and what we are doing, right now. The perversion of all that is good in the world in service to industry and consumption will wreck you to your core, if you let it—and I implore you to let it.
Why? Because only if we truly understand the implications of the horrors these books describe will we be able to make change. Real change. Not the half measures, the compromises, the ineffectual so-called “solutions” suggested by the authors of these books, but major, life-altering change that is what we need to stop the slaughter of the planet.
I will leave you with this last quote from Cobalt Red that says pretty much everything I’ve been trying to say in this essay:
“A lone girl stood atop a dome of dirt, hands on her hips, eyes cast long across the barren land where giant trees once ruled. Her gold-and-indigo sarong fluttered wildly in the wind as she surveyed the ruin of people and earth. Beyond the horizon, beyond all reason and morality, people from another world awoke and checked their smartphones. None of the artisanal miners I met in Kipushi had ever even seen one.”
Banner: Covers of the books discussed in this essay.
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.
During the COVID-19 pandemic, a young documentary filmmaker began quietly joining a growing number of Facebook community groups run by traders of rare Indonesian birds.
Over the following two years, a reporting team from several news organizations uncovered a wide network of actors offering species for sale for as little as 250,000 rupiah ($15). These individuals included a serving naval officer.
One shop owner selling birds in Morowali, the epicenter of Indonesia’s nickel mining and smelting boom, said they began trading in birds in 2018, after ships began docking in the local port bringing oil and cement.
KENDARI, Indonesia — In 2021, as the world grappled with the COVID-19 pandemic, Irwan watched online as a flurry of new social media groups dedicated to parrots sprang up across Indonesia.
When Irwan, whose name Mongabay has changed to protect his identity, first began participating in these online marketplaces, he saw a rainbow of parrot species offered for as little as $15 a bird, but with little further information about the species.
Two years later, after careful research, Irwan helped uncover a diffuse network of operators quietly transporting rare birds from eastern Indonesia for sale. He set out to establish whether the birds were bred in captivity or plucked from protected forests around the industrial boomtown of Kendari, his home in Southeast Sulawesi province.
“This was never detailed,” Irwan told Mongabay Indonesia. “That’s what interested me about it.”
Illegal trade in wildlife around the world is worth up to $23 billion each year, with one out of four global bird and mammal species falling victim to the business, according to BirdLife International.
As in other criminal enterprises, researchers emphasize that the true extent of the illegal trade dwarfs the number of seizures by authorities.
Much of the trade is conducted on social media. In 2016, Facebook partnered with WWF and other environmental groups to form the Coalition to End Wildlife Trafficking Online, aiming to reduce wildlife trade on the platform by 80% within four years.
In 2019, Facebook banned all live animal trade on its platform, allowing only verified sellers with legitimate business reasons. By 2020, the partnership introduced an alert system that notified users about the illegality of trading wildlife products whenever relevant search terms were used.
Flight plan
Mongabay Indonesia worked with other news outlets including Garda Animalia, which reports exclusively on the wildlife trade in Indonesia, to track and document the illegal bird trade in Sulawesi, an important transit hub for wildlife in the archipelago.
Reporters saw protected species advertised openly on social media, including the yellow-crested cockatoo (Cacatua sulphurea), black-capped lory (Lorius lory) and Moluccan eclectus (Eclectus roratus).
One account was traced to an individual whom reporters dubbed by their initials, WL: a university student in Puwatu, a subdistrict of Kendari. Reporters found WL in a two-story house fenced in by concrete and iron walls, with a plastic sheet obscuring the view of a terrace. Parrots native to the island of New Guinea perched in an enclosure outside.
WL said he’d obtained the parrots from a contact known by the Facebook pseudonym “M Parrot.” He claimed the man held a breeding permit from the provincial conservation agency in Southeast Sulawesi, the BKSDA.
WL and M Parrot were members of the same Facebook groups, where they interacted. WL said he understood that M Parrot kept around 20 pairs of birds, and that they could be identified by rings on the birds’ talons used to show certification.
“If it turns out that it’s against the law … well, don’t blame me,” WL told our reporting team. “I’m just a buyer.”
The student said the trade in birds from New Guinea likely came from hunters based in the island, whose western half is part of Indonesia.
Meanwhile, parrots in Kendari are often sourced from Obi Island in North Maluku province, and sent to port in Morowali by weekly ship. From there, the cages are switched to an overland transfer to Kendari.
Bungku harbor serves the industrial heartland of Morowali, which is undergoing rapid development as part of Indonesia’s nickel mining boom. The port was undergoing renovations and there wasn’t a ship to be seen when reporters visited this year.
A port worker said he usually saw crates of birds endemic to Maluku and Papua unloaded every week as large ships docked in Morowali. From here, the bird trade fans out into this part of Sulawesi, the world’s 11th largest island.
We met a man on the roadside of the main highway north of Morowali selling various types of parrots, without any official documents.
“This is 650,000 rupiah [$40],” he said, offering us a cage. “It’s a Maluku parrot.”
The man said he obtained the birds from crew members of ships anchored in Morowali, and that he would occasionally purchase birds from a trader in South Bungku, a subdistrict of Morowali.
The main road was packed with thousands of motorcycles of workers from the vast Morowali nickel smelting complex, a key node in the global electric vehicle industry. Inside one small shop by the road we found two black-capped lories, the birds’ feet chained to a small perch. Three yellow-streaked lories (Chalcopsitta scintillata) idled in their cages above a thin base of sand.
The black-capped lories were each priced at 1.8 million rupiah ($110), while the asking price for a yellow-streaked lory was 800,000 rupiah ($50). A contact number was displayed in front of the shop.
The owner said he’d been trading in birds since 2018, after ships bringing oil and cement started docking more frequently in Morowali to feed the mining boom in the region.
Later, when asked to identify the source of the birds via a WhatsApp message, the shop owner didn’t respond.
Bird on a wire
In October 2023, our reporting team visited the Southeast Sulawesi office of Indonesia’s conservation agency, the BKSDA, to obtain information on breeding permits for birds in the province.
The agency held only one such permit on file. It had been authorized in March 2023 in the name of Asriaddin.
Erni Timang, forest ecosystem lead for the Southeast Sulawesi BKSDA, said that documentation held by the conservation agency showed the permit holder didn’t have a license to deal in the birds.
“He can only breed, he can’t trade yet,” Erni told Mongabay. “You need to have a distribution permit first.”
Ahmar, the BKSDA’s conservation lead for Kendari, said his office had on several occasions attempted to clarify the trading status of the permit holder. However, Ahmar said that on every occasion, Asriaddin was unavailable at his registered address because he was on duty at the Kendari naval base. A public relations officer at the base confirmed that Asriaddin was a serving naval officer.
Mongabay visited the registered address in late March. At the home we saw cages containing various colorful parrot species, exotic imports as well as eastern Indonesian endemics, including black-capped lories, yellow-crested cockatoos, and a black lory (Chalcopsitta atra).
“In the past there were many, but now there are fewer,” a resident at the address told reporters.
On May 25, reporters reached Asriaddin by phone and asked about his status as a trader of birds.
“That’s not correct, it’s just speculation,” Asriaddin said.
When asked whether he had failed to report any breeding activities to the government conservation agency, Asriaddin claimed to not properly understand the reporting requirements.
Singky Soewadji from the Indonesian Wildlife Lovers Alliance (Apecsi), a civil society organization, criticized the awarding of breeding permits by the BKSDA conservation agency, which is part of the Ministry of Environment and Forestry.
“The director-general of the BKSDA should carry out its control function,” Singky said, “not wait until there is a violation of the law.”
