Recognizing the true guardians of the forest: Q&A with David Kaimowitz

Recognizing the true guardians of the forest: Q&A with David Kaimowitz

Indigenous peoples worldwide are the victims of the largest genocide in human history, which is ongoing. Wherever indigenous cultures have not been completely destroyed or assimilated, they stand as relentless defenders of the landbases and natural communities which are there ancestral homes. They also provide living proof that humans as a species are not inherently destructive, but a societal structure based on large scale monoculture, endless energy consumption, accumulation of wealth and power for a few elites, human supremacy and patriarchy (i.e. civilization) is. DGR stands in strong solidarity with indigenous peoples.


This article originally appeared on Mongabay.

by  on 14 April 2021

Researchers Urge Better Protection As Wetlands Continue To Vanish

Researchers Urge Better Protection As Wetlands Continue To Vanish

This article was written by Morgan Erickson-Davis.  

Morgan describes how biodiverse wetlands are, she asserts we need a change in law to restore them begin to look after and to recreate balance between people, wetlands and biodiversity. 


By Morgan Erickson-Davis

  • Wetlands provide many benefits to ecological and human communities alike, from nutrients and nurseries to flood control and climate change mitigation.
  • However, as much as 87% of the world’s wetlands has been lost over the past 300 years, with much of this loss happening after 1900.
  • In response, nations banded together and in 1971 ratified the Ramsar Convention on Wetlands, an intergovernmental treaty designed to facilitate wetland conservation and sustainable use around the world.
  • But 50 years on, researchers say the convention has not led to effective protection and wetlands continue to blink out.

Swamps, sloughs, marshes, bogs, fens; water purification, flood control, wildlife nurseries, nutrient providers, carbon sinks: wetlands have many names and serve many environmental purposes. But for centuries they have been viewed simply as hindrances to human development, obstacles to drain and dredge to make room for progress.

Few have escaped this pressure.

Research indicates the world may have lost as much as 87% of its wetlands over the past 300 years, with much of this loss happening after 1900. But in the mid-20th century scientists started grasping just how ecologically – and economically – important wetlands are, and the global environmental community rushed to protect those that still remained.

The result was the Ramsar Convention on Wetlands, an intergovernmental treaty designed to facilitate wetland conservation and sustainable use around the world. Named after Ramsar, Iran, where it was first signed in 1971, the convention today protects 2,413 wetlands encompassing some 2.55 million square kilometers (985,000 sq mi) and has been ratified by 170 countries.

And yet, wetlands are still disappearing. In an article published in the journal Nature earlier this month, researchers Peter Bridgewater at the University of Canberra and Rakhyun Kim at Utrecht University say the convention has not been the protective force it was intended to be.

“Over the 50-year lifetime of the convention, at least 35 percent of wetlands globally have been lost,” Bridgewater and Kim said in a press release.

That number was revealed during the Ramsar Convention’s first-ever Global Wetland Outlook in 2018, which also found that the world’s wetlands were disappearing three times faster than its forests. According to the outlook, the major driving forces behind wetlands loss are climate change, population increase, urbanization and changing consumption patterns like shifts towards a more meat-heavy diet, which requires the clearing and cultivation of larger areas of land.

Wetlands are among the most biodiverse ecosystems on the planet, on par with coral reefs and rainforests.

In addition to supplying vital habitat and “biological supermarkets” for wildlife, wetlands provide important ecosystem services for human communities around the world. They reduce the likelihood of flooding by soaking up excess water from swollen rivers, they filter pollutants from groundwater before it enters aquifers, and they are one of the most effective natural carbon storage systems on the planet. According to the Ramsar Scientific and Technical Review Panel, wetlands store 35% of the world’s land-based carbon – despite covering just 9% of the its surface.

“Without wetlands, the global agenda on sustainable development will not be achieved,” said Martha Rojas Urrego, Secretary General of the Ramsar Convention on Wetlands, in a statement. “We need urgent collective action to reverse trends on wetland loss and degradation, and secure both the future of wetlands and our own at the same time.”

In their article, Bridgewater and Kim acknowledge the Ramsar convention has achieved positive results such as increasing awareness and attracting membership of most of the world’s nations, as well as establishing a global network of Wetlands of International Importance. However, they say it is not really working as intended.

“One of its major flaws is the Ramsar’s site-based approach,” they said, referring to the convention’s focus on identifying and protecting individual wetlands. All too often this protection exists only on paper, Bridgewater and Kim say, explaining that there is generally little on-the-ground change when a site is officially demarcated as a Wetland of International Importance.

“Clearly, expanding the Ramsar list has not been sufficient to improve the conservation status of wetlands,” they write, “although its absence may likely have produced even worse results for wetland conservation.”

To truly protect the world’s wetlands, Bridgewater and Kim say the convention needs to better connect with other global conservation schemes, shift its focus from simply collecting sites to ensuring that those already established are more effectively managed, and implement a more holistic understanding of wetland ecology and hydrology that considers the influence of the surrounding landscape.

“Some structural change in governance and implementation mechanisms is necessary,” they write. “Only more adaptive and dynamic global governance mechanisms will help take global decisions through to implementation and action locally, nationally and regionally; restoring the balance needed between people, wetlands and the rest of their biodiversity in the Anthropocene.”


This article was written by and originally published on Mongabay on 13th February 2021. You can read the original here.

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Citation: Bridgewater, P., Kim, R.E. The Ramsar Convention on Wetlands at 50. Nat Ecol Evol (2021). https://doi.org/10.1038/s41559-021-01392-5

Environmental Racism, Green Colonialism, and The Renewable Energies Revolution

Environmental Racism, Green Colonialism, and The Renewable Energies Revolution

by Cara Judea Alhadeff, PhD

Paintings in this post are by Micaela Amateau Amato from Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era.

The Master’s Tools Will Never Dismantle the Master’s House —Audre Lorde

As with our shift from our systemically racist culture to one rooted in mutual respect for multiplicity and difference, we must practice caution during our transition out of our global petroculture. This vigilance should not be based on the motivation, but on the underlying false assumptions and strategies that perceived sustainability and “alternative” agendas offer. The implicit assumptions embedded in the concept of sustainability maintains the status quo. At this juncture of geopolitical, ecological, social, and corporeal catastrophes, we must critically question clean/green solutions such as the erroneously-named Renewable Energies Revolution. I suggest we face both the roots and the implications of how perceived solutions to our climate crisis, like “renewable” energies, may unintentionally sustain ecological devastation and global wealth inequities, and actually divert us from establishing long-term, regenerative infrastructures.

On the surface, sustainability agendas appear to offer critical shifts toward an ecologically, economically, and ethically sound society, but there is much evidence to prove that #1: these structural changes must be accompanied by a psychological shift in individuals’ behavior to effectively shut down consumer-waste convenience culture; and, #2: the core of too many green/clean solutions is rooted in the very essence of our climate crisis: privatized, industrialized-corporate capitalism. For example, in his The Age of Disinformation1, Eric Cheyfitz alerts us: The Green New Deal is a “capitalist solution to a capitalist problem.” It claims to address the linked oppressions of wealth inequity and climate-crisis, yet its proposed solutions avoid the very roots of each crisis.

My challenge is rooted in three interrelated inquiries:

  1. How are our daily choices reinforcing the very racist systems we are questioning or even trying to dismantle?
  2. How are the alternatives to fossil-fuel economies and environmental racism reinforcing the very systems we are questioning or even trying to dismantle?
  3. What can we learn from indigenous philosophies and socialist ecofeminist movements in order to establish viable, sustainable, regenerative infrastructures—an Ecozoic Era?

As we transition to supposedly carbon-free electricity, we must be attentive to the ways in which we unconsciously manifest the very racist hegemonies we seek to dislodge; we must be cautious of the greening-of-capitalism that manifests as “green colonialism” through a new dependency on what is falsely identified as “renewable” energies. Currently, human and natural-world habitat destruction are implicit in the mass production and disposal infrastructures of most “renewable energies:” solar, wind, biomass/biofuels, geothermal, ethanol, hydrogen, nuclear, and other ostensible renewables2.

This includes our technocratic petroleum-pharmaceutical addictions that use technologies to create “sustainability.” Even if policy appears to be in alignment with environmental ethics, we are consistently finding that policy change simply replaces one hegemony, one cultural of domination, with another—particularly within the framework of neoliberal globalization. Only when we acknowledge the roots of our Western imperialist crisis, can we begin to decolonize and revitalize all peoples’ livelihoods and their environments.

Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era3, my climate justice book that explores the perils of the Anthropocene, challenges cultural habits deeply embedded in our calamitous trajectory toward global ecological and cultural, ethnic collapse. The book’s main character reflects: “We have this crazy idea that anything ‘green’ is good—but we know that there is no clear-cut good and evil. What happens when the very solution causes more problems than the original problem it was supposed to fix?”

How we measure our ecological footprint4 and global biocapacity is often riddled with paradox—particularly in the face of green colonialism, or what I call humanitarian imperialism5. The litany of our collusion with corporate forms of domination is infinite within the Anthropocene Era (increasingly characterized as the Plasticene). Disinformation campaigns spread by fossil-fuel interests deeply root us in assimilationist consumerism. The Zazu Dreams’ characters witness social and environmental costs of subjugating others through both fossil-fuel-obsessed economies and their “green” replacements. Vaclav Smil warns us of this “Miasma of falsehood.” This implies replacing one destructive socializing norm—petro-pharma cultures sustained by fossil-fuel addicted economics—with another: purportedly “renewable” energies. These energies (I don’t call them renewable, because they are not “renewable” and not carbon-free)6, like fossil-fuels, are rooted in barbaric colonialist extractive industries. Once again, the “solution” is precisely the problem. Greenwashing is a prime example of the ways in which capitalism dictates our alleged freedom. Free market is a euphemism for economic terrorism. The “green economy has come to mean…the wholesale privatization of nature.”7 Consumerism becomes the default for making supposedly ethical choices.

In Deep Green Resistance, Lierre Keith urges us: “We can’t consume our way out of environmental collapse; consumption is the problem”. Even within the 99%, consumers are capitalism. Without convenience-culture/mass consumer-demand, the machine of the profit-driven free market would have to shift gears. We can’t blame oil companies without simultaneously implicating ourselves, holding our consumption-habits equally responsible. How can we insist government and transnational corporations be accountable, when we refuse to curb our buying, using, and disposal habits? We don’t have to go far back in our cross-cultural histories of nonviolent resistance and civil disobedience to learn from world-changing examples of strikes, unions, boycotts, expropriation, infrastructural sabotage, embargoes, and divestment protests.

Yet, most contemporary transition movements are founded in the very system they are trying to dismantle. Our perceived resources, these alternative forms of energy proposed to power our public electrical grids, are misidentified under the misleading misnomers: labels such “renewable”/ “sustainable” / “clean”/ “green”. How is “clean” defined? For whom? There is not a clear division between clean energy and dirty energy/dirty power—clean isn’t always clean. Neoliberal denial of corporeal and global interrelationships instills conformist laws of conduct that continually replenish our toxic soup in which we all live. One perceived solution to help us transition is to create alternatives to fossil fuel-addicted economies, as proposed, for example, through The United States’ proposed Green New Deal and its focus on allegedly “renewable” energies. However well-intentioned, these supposed alternatives perpetuate the violence of wasteful behavior and destructive infrastructures. Even if temporarily abated, they ultimately conserve the original crisis.

Below I address specific technologies that are falsely identified as “renewable” energy; technologies that actually reinforce the very problem they are trying to solve.

1. Solar/Photovoltaic and Wind Technologies: Given the proposed solutions using industrial solar and wind harvesting, Western imperialism has and will continue to dominate global relations. “Clean energy” easily gets soiled when it is implemented on an industrial scale. Western imperialist practices are implicit in solar cell and storage production (mining and other extractive industries) and disposal infrastructures. Congruently, industrial wind farms—aka: “blenders in the sky,”(chopping up migrating birds & bats) use exorbitant resources to produce and implement (both the wind turbines and their infrastructure), and devastate migrating wildlife (bats and birds, critical to healthy ecosystems and some of whom are endangered species).

Both wind and solar energies require vast quantities of fossil fuels to implement them on a grand scale. As we have seen throughout both California and China (two examples among too many), massive solar-energy sites/solar industrial complexes strip land bare—displacing human populations and migration routes of both wildlife and people for acres of solar fields, substations, and access roads—all of which require incredibly carbon-intensive concrete. Consuming massive tracts of land, 100-1000 times more land area is required for wind and solar, as well as for biofuel energy production than does fossil-fuel production.

2. Hydro-Power Technology: Large-scale dams for hydro-power have also historically had cataclysmic effects on indigenous peoples and their lands. Although macro-hydro, like fracking, has
finally been recognized for its calamitous consequences, perversely, it is still proposed as a viable alternative to fossil-fuel economies.

3. Battery Technology: Let’s begin with a California-based scenario: According to the Union of Concerned Scientists and their Climate Vulnerability Index (CVI) in California, fine particulate pollution harms African-American communities 43% more than predominantly white communities, Latino 39% more, and Asian-American communities 21% more. As if tailpipe emissions are the only humanitarian catastrophe, one “clean solution” is the electric vehicle for public transportation and for personal consumption. Completely ignoring the embodied energy involved, this perceived solution displaces the costs of environmental racism—once again exported out of the US into the global south—in this case to Boliva where lithium (essential for battery production) is primarily mined. Cobalt, also essential to battery production, is mined in the Democratic Republic of the Congo. Like lithium, cobalt’s environmental and humanitarian costs are unconscionable—including habitat destruction, child slavery, and deaths. Eventually, production is followed by solar technology and battery e-waste dispersed throughout Asia, South America, and Africa. Additionally, rarely considered are the fossil-fuel sources used to supply the electricity for those private and public electric vehicles. And, of course most frequently, the poorest US populations work in and live near those coal mines/power plants/fracking stations.

The Renewable Energies Movement claims that our global addiction to oil (“black gold”) should be replaced by lithium (“white gold”). What we are not considering is that extracting lithium and converting it to a commercially viable form consumes copious quantities of water—drastically depleting availability for indigenous communities and wildlife, and produces toxic waste (that includes an already growing history of chemical leaks poisoning rivers, thus people and other animals). Paul Hawken‘s phrase “renewable materialism” counsels us that this hyper-idealized shift from a fossil-fuel paradigm to “renewable” energies is not a solution. Furthermore, these energies are LOW POWER DENSITY: they produce very little energy in proportion to the energy required to institutionalize them.

As the main character in Zazu Dreams prompts: “Even if we find great alternatives to fossil fuels, what if renewable energies become big business and just maintain our addiction to consumption? (…) Replacing tar sands or oil-drills or coal power plants with megalithic ‘green’ energy is not the solution—it just masks the original problem—confusing ‘freedom’ with free market and free enterprise”.  We must now act on our knowledge that the renewable “revolution” is dangerously carbon intensive. And, as the authors of Deep Green Resistance caution us: “The new world of renewables will look exactly like the old in terms of exploitation.”

ENDNOTES

  1. Eric Cheyfitz, Age of Disinformation: The Collapse of Liberal Democracy in the United States. New York: Routledge, 2017.
  2. Surrogate band-aids that are frequently equal to or worse than what is being replaced include: bioplastics, phthalates replacements, and HFC’s. 1.Compostable disposables, also known as bioplastics, are most frequently produced from GMO-corn monoculture and “composted” in highly restricted environments that are inaccessible to the general public. Due to corn-crop monoculture practices that are dependent on agribusiness’s heavy use of pesticides and herbicides (for example, Monsanto’s Round-Up/glyphosate), compostable plastics are not a clean solution. Depending on their production practices, avocado pits may be a more sustainable alternative. But, the infrastructure and politics of actually “composting” these products are extraordinarily problematic. These not-so eco-friendly products rarely make it into the high temperatures needed for them to actually decompose. Additionally, their chemical compounds cause extreme damage to water, soil, and wildlife. They cause heavy acidification when they get into the water and eutrophication (lack of oxygen) when they leach nitrogen into the soil. 2.The trend to replace Bisphenol A (BPA) led to even more debilitating phthalates in products. 3.Lastly, we now know that hydrofluorocarbons (HFCs), “ozone-friendly” replacements, are equally environmentally destructive as chlorofluorocarbons (CFCs).
  3. Cara Judea Alhadeff, Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era. Berlin: Eifrig Publishing, 2017.
  4. The term “carbon footprint” was actually normalized through shame-propaganda by BP’s advertising campaigns. “The carbon footprint sham: A ‘successful, deceptive’ PR campaign,” Mark Kaufman, https://mashable.com/feature/carbon-footprint-pr-campaign-sham/
  5. Under the guise of the common good and universal values, humanitarian imperialism has emerged as a neo-colonialist method of reproducing the unquestioned status quo of industrialized, “First World” nations. For a detailed deracination of these fantasies (for example, taken-for-granted concepts of equality, poverty, standard of living), see Wolfgang Sachs’ anthology, The Development Dictionary: A Guide to Knowledge as Power. Although the term humanitarian imperialism is not explicitly used, all of the authors explore the hierarchical, ethnocentric assumptions rooted in development politics and unexamined paradigms of Progress. As public intellectuals committed to the archeology of prohibition and power distribution, we must extend this discussion beyond the context of international development politics and investigate how these normalized tyrannies thrive in our own backyard.
  6. The air and sun are renewable, but giant wind and solar installations are not.
  7. Jeff Conant, “The Dark Side of the ‘Green Economy,’” Yes! Magazine, August 2012, 63.
Reconnecting With The Land 101

Reconnecting With The Land 101

In this piece, the author describes how to build relationship with a local species of plant to reconnect with ancient traditions and rejuvenate yourself in these challenging times.

All of the images in this post were taken by the author.


by a resident of the Willamette Valley

I live in the Willamette Valley, Oregon, my home for the last forty-plus years. My heritage is European by way of California, or, another way of saying it, is a settler heritage. Although all people’s biological heritage can ultimately be proudly traced to ancestors who used plant technologies, for example ropemaking and basketweaving, for sustainable ecological living, the heritage of Europeans on the North American continent is one of invasion. Now that the descendants of European settlers, like myself, are realizing the importance of ecological ways, it seems only appropriate that we help to prune back the invasive Himalayan blackberry even as we prune back the excessive ways of life that the European settler culture continues to extol.

For more information about the ties between basketry and tending of the land, see this video about native American basketry in contemporary California, as well as ethnohistorian David Lewis’ blogpost about the history of the Kalapuyans, the home tribe to the Willamette Valley.

The Willamette Valley has been home to the Kalapuyan tribes for at least the last 8 to 10 thousand years, and the Kalapuyans have a long history of techniques with rope making and basketry with this land. As ethnohistorian David Lewis writes in his blogpost “Kalapuyans: Seasonal LIfeways, TEK, Anthropocene” the Kalapuyan people used a variety of plants:

“From the rushes would be woven baskets and clothing and tools for the Kalpuyan households. Tule and cattails would be made into mats for a variety of uses. Cedar is the wonder plant, the bark could be woven into all manner of products, including waterproof clothing and hats, the wood was used for making plankhouses. Bark and wood could be harvested from living trees. Large fallen trees would be made into canoes. Dogbane was twisted into cordage, rope.”

For more on the Native American tradition of basketry, see the California Indian Basketweavers Association’s website.

Ground yourself by interacting with local plants.

Regardless of our biological or cultural heritage, we can tend the land in contemporary Oregon by pruning back the abundant blackberry, thereby reducing the use of pesticides to control blackberry, while also obtaining an amazing basketry material.  We can make rope using the same technique as humans have since time immemorial, but using the blackberry plant.  You can use the Himalayan or native blackberry; although Himalayan is much more common, neither is endangered.  It is prolific and strong, making it a great material to practice weaving with.  The blackberry bark can be braided and twined to be used for baskets.

#1 The ease of peeling the bark will vary according to season and how wet the season has been.

I have personally found that I can harvest this material since I started trying to, which was Summer of 2020-now, Winter 2020, but it was much harder in the end of July, when the weather had been dry for quite awhile.

#2 Take hold of a blackberry vine with one leather-gloved hand.

With your other hand, scrape off the spines and leaves with a stick.

#3 Cut the blackberry vine off at the base and split the vine lengthwise.

You can either use a knife to get it started and carefully work the vine apart with your hands, or you can kind of whittle it in half for the whole length of the vine.

#4 Remove the pith.

To do this, you will break the pith backwards in 1 to 2 inch pieces, rocking the pith back and forth before as you completely remove it from the vine so as to leave as many of the inner fibers on the vine bark.

#5 Once you’ve removed most of the pith, you now have material that is ready to use.

Coil the bark with the outer bark facing the inside, so that as it shrinks it will stay even, and tuck the end under.

You can store it, to rehydrate it later in a bucket of water or a wet towel, or use it right away. Good job!  For project ideas to make with your bark see below.

Make a rope

To make rope, fold your blackberry bark in half. Rope is made by twisting the top strand of fiber away from you…

…and then bringing that twisted strand towards you and over the other strand, gripping the other strand so that they will securely change places.

 

After my left thumb and forefinger have inched forward to secure the twist (see above), my right hand can let go of the strand it just twisted and start twisting the new top strand, repeating the process (see below). This locks the two strands together with a technology that dates back more than 17,000 years. This is also called making cordage, or making a 2-ply fiber.

For four-stranded braiding

Label your four strands 1, 2, 3, and 4 from left to right.

To start, cross strand #2 over strand #3.

Then cross strand #4 over strand #2…

…under strand #3…

…and then turn and bring #4 back over strand #3.

Now do the same but starting from the other side, relabeling the strands as they now lie left to right #1-#4.

Take strand #1 and cross it over #2.

Take #1 under #3…

…and back over #3.

And repeat again, taking what is now your far righthand strand and bringing over it’s nearest neighbor…

…under the next one…

…and then back over the one it just went under.

This was a very loosely done braid for demonstration purposes, but with your own you can tighten it up as desired. Good luck!

To make a basket

You will need lots of lengths of blackberry bark. Take four one-foot lengths of bark and interlace them, over under, with four additional one-foot lengths of blackberry bark. If your bark has dried, you will need to soak it in a wet towel or bucket of water to rehydrate. Take a thin strand of blackberry bark and twine in front and behind of each spoke to stabilize your plaited square.  To do this you will hook the middle of your thin strand around one of your middle spokes, it doesn’t matter which side you start on. You will take the left hand piece of your thin twining strand and pass it over the spoke it encircles and then behind the next spoke bringing it down towards you again. Repeat with your new left hand strand, always bringing the two strands back to home position which is facing towards you like an upside down “U” that curves around one of the spokes. As you move to a new side, you will rotate the square so that the strands are always pointing towards you.

After one or two rounds of twining, you will flip over your square and put a glass bottle whose bottom is the same size as your square on top of your work. Bend the spokes up around the glass bottle as you go, continuing to twine in the same direction, but now on the outside of your basket with the same in front, behind pattern. The featured image shows the side pattern, called twining, and the bottom pattern, called lattice.

Fracking: Our Experience Is Not An Abstraction

Fracking: Our Experience Is Not An Abstraction

Reporting from amidst fields of fracking wells in Colorado, Trinity La Fay writes about the conscious experience of being in relationship to the place she lives, and the disconnect between people and land needed to maintain the destruction.


Experience Is Not An Abstraction

by Trinity La Fey

On the Colorado Rising website, the maps of oil and gas rigs light up the area just above where I live, past my friend’s house halfway up the state, all the way up and out along the plain in a great sweep.  Like some demented statistical X, the active wells appear in a sea of blue dots: the abandoned wells.  Combined, they swarm completely around the jagged Rocky Mountains, a rising, desperate sea of exploitation.

I remember when the word fracking was used as a supplemental television curse.  The way that they said it seemed perfect, as if they understood that it was a primary contributing source of the doom.  The story was about a people who, ejected from a poisonous Earth, had colonized in space only to be pursued repeatedly by a predatory cybernetic race. A race they had created. I think stories are important.  So does Joseph Campbell, but, as Mary Daly quotes him regarding child victims of sati (the Hindu practice of burning widows alive in the funeral pyres of their late husbands):

“In spite of these signs of suffering and even panic in the actual moment of the pain of suffocation, we should certainly not think the mental state and experience of these individuals after any model of our own more or less imaginable reactions to such a fate, for these sacrifices were not properly individuals at all.”

While I have visions of flickering relatives keening at the river’s edge, smell burning hair, feel the air being sucked from my lungs: he does not imagine their stories are relevant to his experiences.

So, harrumph.

Scrolling out on the Drilling Maps.com site, I see that we, at least, have the resistance of Mountain Range.

Texas; Oklahoma; Louisiana; Mississippi; Kansas; Michigan; the border between North Dakota and Montana. Just about every square inch from Cleveland, Ohio to Pittsburgh, Pennsylvania to Charleston, West Virginia: like fire, the red dots blend.  The names of places are all but erased behind them.  I cannot see Arkansas written, but I know it is there.  From Pennsylvania’s border with New York; all the way down California; all the way up from the Gulf of Mexico to the ice of the Beaufort Sea.

From the Great Lakes down to the Rio Grande; like a ring of fire around the coast of South America, like accidents waiting to happen from the Gulf of Oman to the Barents Sea; like sinking islands from the Arabian Sea to the Yellow Sea to the Tasman Sea. From the North to the South Pacific: companies know no boundaries.

The beneficiaries of these companies, the responsible, I wonder if they learn these names.

I wonder if they are all unreachably psychopathic, or stupid, or if it matters.  The dead squirrel on the road; the stoodup friend; the barren landscape full of ghosts: to their experience, it does not matter if it was cruelty or carelessness.

Besides making it possible to set aflame the now undrinkable water that results from such enterprise, whose footage abounds online, Elementa, Science of the Anthropocene, hosts a special collection forum of “Oil and Natural Gas Development: Air Quality, Climate Science and Policy” wherein an article by Chelsea R Thompson, Jacques Hueber and Detlev Helmig, entitled Influence of oil and gas emissions on ambient atmospheric non-methane hydrocarbons in residential areas of Northeastern Colorado discusses ozone levels and calls it abstract.

Like Paul R. EhrlichPaul R. Ehrlich and Carl Sagan in The Cold and The Dark: The World After Nuclear War, everyone agrees that this is not working.  Unlike that pivotal conference, however, modern realizations are lost in a desperate sea of distractions.  Here is what The Cold and The Dark said abstractly:

“- survivors would face starvation [as] global disruption of the biosphere could ensue. In any event, there would be severe consequences, even in the areas not affected directly, because of the interdependence of the world economy. In either case the extinction of a large fraction of the Earth’s animals, plants, and microorganisms seems possible. The population size of Homo sapiens conceivably could be reduced to prehistoric levels or below, and extinction of the human species itself cannot be excluded.”

Boundaries are underrated.

According to me. Lots of people like to travel; I’m not into it.  I have fallen in love with every landscape I’ve seen, but then, I didn’t get to know them.  I live in a hard place that I know very well.  Wendell Berry and Wes Jackson have a wonderful conversation during which they speak about the necessity of listening to the Others that are places to care for and live with them, and also the joy of being of a place: the intimacy that comes from noticing what cannot be observed in passing.  It can be argued that Amber is ancient light that has been stored and that Jet is ancient darkness.  Like Saga, they keep our stories.  Shale; Oil; Gas; Tar: these exhumed ancestors seem to bellow as they burn that we wake sleeping titans at our peril.  Or, as the article put it:

“The findings presented here suggest that oil and gas emissions have a large-scale regional impact on ambient [non methane hydrocarbons] levels, thereby impacting a large population of [-] residents, and representing a large area source of ozone precursors. The short-chain alkanes exhibit strong correlations with propane in Erie/Longmont, Platteville, and within Denver, supporting the conclusion of widespread impact of [oil and natural gas] emissions.”

They recommend further monitoring.


Trinity La Fey is a smith of many crafts, has been a small business creatrix since 2020; published author; appeared in protests since 2003, poetry performances since 2001; officiated public ceremony since 1999; and participated in theatrical performances since she could get people to sit still in front of her.

References and/or Suggested Reading:

Featured image: fracking in progress by Joshua Doubek, Creative Commons Attribution-Share Alike 3.0 Unported.