The “right to roam” movement in England seeks to reclaim common rights to access, use and enjoy both private and public land, since citizens only have access to 8% of their nation’s land currently.
Campaigner and activist Jon Moses joins the Mongabay podcast to discuss the history of land ownership change in England with co-host Rachel Donald, and why reestablishing a common “freedom to roam” — a right observed in places like the Czech Republic and Norway — is necessary to reestablishing human connection with nature and repairing damaged landscapes.
At least 2,500 landscapes are cut off from public access in England, requiring one to trespass to reach them.
“There needs to be a kind of rethinking really of [what] people’s place is in the landscape and how that intersects with a kind of [new] relationship between people and nature as well,” Moses says on this episode.
Like most nations, England doesn’t have legally recognized rights for citizens to cross non-public lands. This means that the nearly 56 million people who live there are only legally allowed to access 8% of the country. One particularly picturesque example of this problem was recently noted by the BBC, which discussed a large piece of public land that’s actually inaccessible due to being surrounded by private land, forcing people to trespass in order to reach it.
Right to Roam campaigner Jon Moses speaks with Rachel Donald on the latest Mongabay Newscast about a growing movement in England that stages creative events like group walks on private land to point out the benefits of public access for repairing degraded landscapes and improving the lives of everyday citizens, which are outlined in a new book, Wild Service: Why Nature Needs You, that he’s co-edited with Nick Hayes.
Freedom-to-roam laws aren’t widely recognized outside of Scandinavia and Europe, but Moses says these rights are fundamental to repairing the damage caused by centuries of private land ownership.
“I think that there needs to be a kind of rethinking really of [what] people’s place is in the landscape and how that intersects with a kind of new … vision of farming and a new relationship between people and nature as well.”
Among the reasons Moses says is given for the increase in private land ownership over the past few centuries is industrial agriculture, which he says isn’t benefiting the farmers all that much either. Moses says the reasons for decreases in the rights of “commoners,” as they’re referred to, to access and use common land in England were in part to suppress wage growth and quash locals’ autonomy.
“They’re really kind of explicit about this in the documentation, that we need to break common rights in order to create a kind of more dependent class of agricultural laborers that are reliant on a wage,” Moses says.
Subscribe to or follow the Mongabay Newscast wherever you listen to podcasts, from Apple to Spotify, and you can also listen to all episodes here on the Mongabay website, or download our free app for Apple and Android devices to gain instant access to our latest episodes and all of our previous ones.
Rachel Donald is a climate corruption reporter and the creator of Planet: Critical, the podcast and newsletter for a world in crisis. Her latest thoughts can be found at 𝕏 via @CrisisReports and at Bluesky via @racheldonald.bsky.social.
Mike DiGirolamo is a host & associate producer for Mongabay based in Sydney. He co-hosts and edits the Mongabay Newscast. Find him on LinkedIn, Bluesky and Instagram.
Editor’s note: Campaigning for protecting wildlife and ecosystems is rarely successful if only fought in court. But in this case, a Peruvian court decided to give the river Maranon rights that would ensure its conservation and protection from oil spills. For this decision, the indigenous groups led by Kukama women have been fighting for their river for over three years. As with many people living on the land they depend on clean water and fertile land to feed their families. Now the court victory gives them the necessary legal foundation to keep on fighting for a life free from ecological disasters.
The decision “establishes a groundbreaking legal framework that acknowledges the inherent rights of natural entities,” said one campaigner.
After years of campaigning, an organization of Indigenous women in Peru’s Loreto province celebrated “a landmark decision” on Tuesday by a court in Nauta, which found that the Marañón River has “intrinsic value” and that its “inherent rights” must be recognized by the government.
The Mixed Court of Nauta ruled that specific rights of the river must be codified, including the right to exist, the right to ecological flow, the right of restoration, the right to be free of pollution, the right to exercise its essential functions with the ecosystem, and the right of representation.
Led by Kukama women, the Huaynakana Kamatahuara Kana Federation in the Parinari district of Loreto began its legal fight on behalf of the Marañón River in 2021, demanding that the state and federal governments protect the waterway from “constant oil spills.”
Petroperu’s Oleoducto Norperuano, or Norperuvian oil pipeline, caused more than 60 oil spills between 1997-2019, and the 28 communities represented by the federation are still recovering from a 2010 oil spill that sent 350 barrels of oil into the river near Saramuro port.
Oil spills not the only threat
Indigenous groups blocked the river in protest in September 2022 after another spill sent 2,500 barrels of crude oil into the Amazon, of which the Marañón is a main tributary.
The Marañón supplies drinking water directly to communities in Loreto, and is a vital habitat for fish that help sustain Indigenous communities.
“We do not live on money. We live from what we grow on our land and our fishing. We cannot live without fish,” Isabel Murayari, a board member of the federation, told the Earth Law Center, when the group filed its lawsuit in 2021.
The Kukama women also aimed to halt infrastructure projects including hydroelectric dams and the Amazon Waterway—recognized as environmental risks by the International Union for Conservation of Nature—and warned that illegal gold mining has left the Marañón with mercury contamination that must be remedied.
Martiza Quispe Mamani, an attorney representing the Huaynakana Kamatahuara Kana Federation, said the “historic ruling is an important achievement of the Kukama women.”
“The fact that the judge of the Nauta Court has declared the Marañón River as a subject of rights represents a significant and transcendental milestone for the protection not only of the Marañón River but also of all rivers contaminated by extractive activities,” said Mamani.
In addition to granting the river inherent rights, the court named the Indigenous group and the Peruvian government as “guardians, defenders, and representatives of the Marañón River and its tributaries.”
Precedent for global river conservation
Loreto’s regional government was ordered to take necessary steps with the National Water Authority to establish a water resource basin organization for the river. The court also required Petroperu to present an updated environmental management plan within six months.
Mariluz Canaquiri Murayari, president of the federation, said the group’s fight to protect the environment in the region “will continue.”
“It encourages us to fight to defend our territories and rivers, which is fundamental,” Murayari said of the ruling. “The recognition made in this decision has critical value. It is one more opportunity to keep fighting and claiming our rights. Our work is fundamental for Peru and the world: to protect our rivers, territories, our own lives, and all of humanity, and the living beings of Mother Nature.”
The women who led the legal action noted that courts in recent years have recognized rights for other waterways, including Colombia’s Atrato River, New Zealand’s Whanganui River, and Canada’s Magpie River.
Monti Aguirre, Latin America director of International Rivers, which supported the federation in its lawsuit, said the ruling “underscores the vital impact of community-led advocacy in safeguarding river ecosystems and sets a crucial precedent for river conservation efforts globally.”
“By recognizing the Marañón River as a subject of rights, this decision is significant not only in terms of environmental protection but also in advancing the rights of nature and the rights of rivers,” said Aguirre. “It establishes a groundbreaking legal framework that acknowledges the inherent rights of natural entities, paving the way for similar legal recognition and protection of rivers worldwide.”
Editor’s Note: The Kurdish people of Rojava have been building a grassroots democracy based around self-organizing communes, valuing relationships with nature and women’s liberation. To a large extent, these communes aim for what we believe the world should be: localized food systems, ecological living, and non-hierarchical societal structures. However, they face many challenges from neighboring states. We have covered this previously in many of our posts and podcasts. The following is a part of the report by Make Rojava Green Again. You can find the full report here.
For more on the communes of Rojava, please watch this video:
“We Will Defend This Life, We Will Resist on This Land”: Building Social-Ecology under Attacks in Rojava
The revolutionary process in Rojava, based on the pillars of grassroots democracy, women’s liberation and social-ecology, is progressing while at the same time is threaten by the continuous war carried on by the Turkish state. The Turkish army is not responsible only for killing civilians and political representatives but for a planned ecocide and attacks on basic civil infrastructure.
Rojava is one of the four parts in which Kurdistan has been divided with the creation of nation states of Turkey, Iran, Iraq and Syria. Rojava is the Syrian part.
The history of the Kurdistan, the ecological way of life of the people, the effects of the attacks, and the methods of resistance, are intrinsically related. In order to make them more understandable, we focused on the area of Koçerata. This region, its people and civil infrastructures in particular, were heavily targeted by Turkish airstrikes in winter 2023-2024.
Ecocide is a warfare of the Turkish fascism against the people. Long-term effects continue to harden the life of the people and will do so for the time to come. Still the people as well as the autonomous administration are focusing on finding creative and collective methods.
The creation of a new life on the basis of old heritages
Koçerata, the “Land of the Nomads”, is a plain land with some hills and, due to the Tigris’ river, very fertile. For hundreds of years Kurdish nomads have moved in the region, until the construction of nation states borders. Not being willing to give up on their ancestors’ way of life too fast, a lot of the people continued to move in the plain until around 1945, when Syrian state was built up. Syria wanted to create an urbanized, industrialized society. In this framework intensive monoculture practices were imposed. Koçerata in particular became of high interest because of the rich oil deposits, and until now represent one of the main pillars of energy suppliance for the region. One of the biggest power plants of North-East-Syria is also based here, in Siwedî. It was built in 1983 by a French company, and was the main gas and power station of whole North-East-Syria, serving between 4 and 5 million people, until the winter attacks.
Rûken Şêxo, spokesperson of the peoples council in the village Girê Sor describes the life of the people and the creation of social-ecology in the region: “The life of the Koçer [kurd. Half-nomads] is very simple and beautiful. We don’t need a lot from the outside. In every house you will find a small garden, where the families are growing vegetables, herbs and plants, for example tomatoes, onion, salad. Some will also raise cows, chicken and turkeys”. “We make things ourselves, especially yogurt, cheese and milk. From our childhood onward we learned to create everything by ourselves, from the things we have. This is also what we are going to teach to our children.”
Today the people of Koçerata are living mostly in villages, organizing their life as a part of the self-administration of North-East Syria. Still carrying on cultural heritage, the life is rather humble and self-contained. A life close to nature and communality has passed on through generations. People of Koçerata mostly rely on agriculture and also shepherding still plays a role.
While the communes are the foundation of the organizing of the everyday life on the village level, the peoples council are solving regional problems. The communes are the cells of the society and the councils are its body. Both of them elect two co-chairs, a woman and a man to apply decisions. At the same time, the Municipalities, which are responsible to organize infrastructural needs in the region, such as water and electricity supplies are under the control of the Peoples Council. The level of organization in the region is very strong, based on the long-time ties between the people and the freedom movement, as well as the lively communal culture. Connecting heritage and local culture with grassroots democracy and popular self-defense, the people of the region of Koçerata have set strong foundations for developing social-ecology.
Turkey’s war against Rojava: An attack on the development of social-ecology
Even though, in November 2022, heavy attacks were executed, targeting in particular the infrastructure for basic life needs (water and electricity), the most recent bombardments, from October 6th 2023 to January 18th 2024, mark the worst escalation since 2019. In this period the Turkish army carried on more than 650 strikes (with drones and fighting jet), hitting more than 250 places, many of them being hit several times. In this huge operation, 56 people have been killed (among which two children, 10-11 years old), while at least 75 people have been injured. Among them, workers at their work site or collecting cotton in fields. The airstrikes have mainly targeted essential infrastructure, 18 water stations, 17 electricity plant, sites for cooking gas, and oil, but also schools, hospitals, factories, industrial sites, agricultural and food production facilities, storage centers for oil, grain and construction materials and medical facilities, villages.
The purpose of destroying the basis of people’s life became even more explicit and clear. Beside the physical destruction, these attacks aim to harm society’s psychological status and destabilize the region, in order to stop the democratic process that is going on within the Autonomous Administration.
One of the most critical infrastructural targets have been the electricity plant of Siwedî. “Being the main gas and power station of whole North-East Syria, when there is problems within the plant it effects the whole region” told us Rûken Şexo, spokesperson of Girê Sor village. “After that shelling almost 4 to 5 million people have been affected”, and, in Cizîrê region, where 50% of the regular electricity comes from this plant, two million residents have been left without municipal services, electricity, power, and water.
Due to the cut of water from Turkey, the water situation was already very heavy. The rivers flow that was allowed to cross into Rojava decreased severely obviously affecting all aspects of life, drinking, hygiene and health, agriculture and food production, animal’s life, economy, education and gender dynamics. In addition, the Turkish state has also altered the water quality, releasing contaminant sewage residues in the few water still flowing into North-East Syria.
“The shellings are hurting the people of Koçerata, in all aspects of life” told us Xoşnav Hesen from the village of Girê Kendal. “These are from the attacks” he said, while showing us the deep cracks on the walls of his house. Without electricity the water pumps that secure the water supplying from the ground can’t work, the water can’t be extracted from the wells and distribute to the villages. While this is in general a fundamental problem for human’s life, in the region it is even more crucial due to the agriculture-based life of the people.
“Most of the people live from the products of the earth and the animals that they raise themselves.” told us Rûken Şexo, spokesperson of Girê Sor village. “Without water, the plants are dying and the animals can not drink. The cultures are affected, the animal’s life is affected. The base of people’s economy, of families’ economy in the region is based on this. Now the families are having economic problems, because they used a lot of money to plant and now everything is gone, the animals are dying because of lack of water”. These military operations aim to create fear and frustration. “Creating, building up, is not a problem, the problem is war. You work so much, create so much, invest so many resources, and then, in one second it gets destroyed” said Delal Şêxo from the village of Hamza Beg.
“We don’t leave our land, we organize ourselves” – Resistance of the people on their land
The current attacks led by the Turkish State must be understood in the broader context of war and ecology. The Autonomous Administration of North-East Syria encourages the establishment of cooperatives, agro-ecology, like the production of organic fertilizers, and eco-industries based on the cooperative system and on a circular approach to production and consumption. Plans regarding the use of different source of energy (solar, biogas from animal manure and organic wastes or wind energy), recovery of soil and groundwater characteristics, are made. However, these could not develop on a large scale due to the systematic destruction of basic infrastructure. This attacks forced the administration and the whole economy of North-East Syria to devote themselves toward continuous works of reparation and rebuilding, in order to reply to emergency and immediate consequences of war. The embargo also represents another significant obstacle to the development of ecological projects.
In spite of all these hardships attempts are made to foster the ability of people to organize their own forces. Despite external factors such as embargo and war creating obstacles for the progress of social-ecology, the strength of the social network resists the enemy’s attempts at displacement and psychological warfare.
People are showing a strong solidarity, the determination to stay on the lands and the population has develop its ways to withstand collectively the hardships. The municipality visits the different Communes to inform them, share evaluations about the situation, listen to their needs, try to find solution together, and to organize collectively the whole society, make every one taking responsibility for it. The people of Koçerata pull their resources in times of difficulty. Neighbors share generators and water pumps during electricity shortages, or collect funds for the installation of local generators. Some villages deliberately limit their electricity for hours to support others. Certain families combine financial resources to afford a communal water pump system independent from electricity. During the airstrikes in late December, the Koçerata community mobilized to create human shield to protect the Siwedî power plant. While the priority is to set up an emergency plan, for their long-term strategy towards social-ecology the force of solution is already here: initiative from the base, self-organization, and decentralization.
The ecological crisis and the increase of global conflicts, often for the sake of natural resources and their exploitations, are showing every day more how solutions cannot be found neither in State politics or in technology alone. Especially in times and areas of conflict, the social-ecological problems tend to be seen as second rank of importance. Opposite to this approach, the attempts made by the autonomous administration emphasize how, even in times of attacks, social-ecology can represent an answer for both the problems. As we witness, against wars and environmental destruction, social-ecological models, self-sustainability and decentralization can really constitute a solution for a lasting peace in the region. In this framework, the reality of Koçerata must be known as a meaningful and inspiring example of resistance. This is not just an example of theory but it is, in first place, an example of practice of resistance and self-organization. Against the current centralized, urbanized and mono-culture global system, based on exploiting human-land relationships, Koçerata can suggest sustainable ways of living, working and producing. This region is at the same time unique, for its history and specificity, but not alone. Every place, every community can recover its democratic heritage, and, on this basis, build strong communities and a life in harmony with nature. Values of resistance, connection with the land, communality and freedom are not limited to one geography but parts of our life, of our being part of humanity, being part of Nature. Telling about Koçerata also creates connection with many other struggles, carried on by people around the world to defend the land and build a democratic life. Understanding that the resistance in one place, however important, cannot be really successful alone. Local solutions and global changes, toward a social-ecological model, are both needed. The example of Koçerata wants to be a source of strength, hope and inspiration to think also about how we can resist and defend our territories, how we can build alliances with struggles in other geographies, communities and free life.
Editor’s note: Fishermen are engaging resistance against the natural gas industry and its expansion of Liquified Natural Gas (LNG) terminals. They aim to defend their traditional work that goes back hundreds of years, their fishing habitats, and the health of their community. Europe, especially Germany, has increased its demand for LNG since refusing to buy gas from Russia when the attack on the Ukraine started. Texan gas company Cheniere delivered 70 percent of its natural gas supply to Europe last year.
At the border coast between Lousiana and Texas there is magnificent biodiversity which is barely found anywhere else in the US, such as marshes, coastal prairies and rare species like white alligators and brown pelicans. Nearly half of US wetlands in are in Louisiana.
Their LNG terminals are polluting air, the water and the soil, which is completely legal. They need to be stopped for good. This can only happen through a decrease in both economic growth and energy addiction, the elephant in the room that politicians and business people don’t want to talk about.
We wholeheartedly support this resistance against the gas conference. At the same time, we need to distinguish between subsistence fishing and commercial fishing. Subsistence fishing is a way of life where a community fishes in order for its survival. They share an understanding that their way of life is intricately intertwined with the health of the fish community. As a result, their intent is to fish in amounts that would not harm the river or oceanic community.
Commercial fishing, on the other hand, is driven by commercial interests and is, as a result, insatiable. Since the advent of industrial fishing, more than 90 percent of large fish in the ocean are gone. This ecocide is normalised as shifting baseline syndrome. In the seventeenth century, cod (from which cod liver oil was extracted) was so plentiful in the Northwest Atlantic that there was a saying that you could walk across the ocean on their backs. As a result of commercial fishing, these cod are nearing extinction. As a biophilic organization, DGR’s primary allegiance lies with the natural communities. We are against any action that harms the natural world, including commercial fishing.
In the current context of overshoot, there is also a need to reevaluate subsistence fishing. Subsistence fishing of an abundant species does not harm the fish community. However, since commercial fishing has endangered many of those once abundant species, subsistence fishing of these now endangered species might even lead to extinction.
Frontline Fishers Force Early End to New Orleans Gas Conference
Frontline fishers and environmental justice advocates forced the meeting of the Americas Energy Summit in New Orleans to end two hours early on Friday, as they protested what the buildout of liquefied natural gas infrastructure is doing to Gulf Coast ecosystems and livelihoods.
Fishers and shrimpers from southwest Louisiana say that new LNG export terminals are destroying habitat for marine life while the tankers make it unsafe for them to take their boats out in the areas where fishing is still possible. The destruction is taking place in the port of Cameron, which once saw the biggest catch of any fishing area in the U.S.
“We want our oystering back. We want our shrimp back. We want our dredges back. We want LNG to leave us alone,” Cameron fisherman Solomon Williams Jr. said in a statement. “With all the oil and all the stuff they’re dumping in the water, it’s just killing every oyster we can get. Makes it so we can’t sell our shrimp.”
The protest was part of the growing movement against LNG export infrastructure, which is both harming the health and environment of Gulf Coast residents and risks worsening the climate crisis: Just one of the more than 20 proposed new LNG terminals, Venture Global’s Calcasieu Pass 2, would release 20 times the lifetime emissions of the controversial Willow oil drilling project in Alaska. Activists have also planned a sit-in at the Department of Energy in Washington, D.C., from February 6-8 to demand the agency stop approving new LNG export terminals.
The Americas Energy Summit is one of the largest international meetings of executives involved in the exporting of natural gas. More than 40 impacted fishers brought their boats to New Orleans to park them outside the Ernest N. Morial Convention Center, where the meeting was being held. After a march from Jackson Square, the fishers revved their engines to disrupt the meeting. One attendee said the disruption forced the meeting to conclude at 11 am ET, two hours earlier than scheduled.
“Wen you’re here on the ground, seeing it with your own eyes and talking to the people… it feels like looking into the devil’s eyes.”
“They going to run us out of the channel and if they run us out of the channel then it’s over,” Phillip Dyson Sr., a fisherman who attended the protest with his children, grandchildren, and great-grandchildren, said in a statement. “We fight for them. We fight for my grandson. Been a fighter all my life. I ain’t going to stop now. So long as I got breathe I’m going to fight for my kids. They are the future. Fishing industry been here hundreds of years and now they’re trying to stop us. I don’t think it’s right.”
The fishers were joined by other local and national climate advocates, including Sunrise New Orleans, Permian Gulf Coast Coalition, Habitat Recovery Project, the Vessel Project, For a Better Bayou, the Louisiana Bucket Brigade, and actress and activist Jane Fonda.
“I thought I understood. I read the articles, I read the science, I’ve seen the photographs. But when you’re here on the ground, seeing it with your own eyes and talking to the people… it feels like looking into the devil’s eyes,” Fonda said at the protest. “I’ve talked to people who have lost what was theirs over generations and are losing their livelihoods, the fishing, the oystering, the shrimping…”
Fonda called on the Biden administration to take action: “If President [Joe] Biden declared a climate emergency he could take money from the Pentagon and he could reinstate the crude oil export [ban]. Once the export ends, the drilling will end. They’re only drilling because they can export it.”
The successful action came despite interference from police, who threatened to issue tickets and tow away the six boats the fishers had originally parked in front of the convention center. Some participants agreed to move their boats, but the group was able to park two boats in front of the center and persevere in their protest.
“We’re standing in the fire down there. And these people over here, the decisions that they make, for which our fishermen are paying the price. That’s bullshit,” Travis Dardar, who organized the fishers’ trip and founded the group Fishermen Involved in Sustaining our Heritage (FISH), said in a statement.” The police got us blocked here, they got us blocked there. But know that the fishermen are here and we’re still going to try and give them hell.”
Editor’s note: DGR believes that it is necessary for organizers to be strategic and efficient in organizing against ecocide. This also includes using technology as a tool for organizing. Therefore, we do not engage in “virtue signalling” and individual lifestyle choices by avoiding the use of technology. However, we are also aware of the harmful effects of these technologies. The following piece is a delving into the impacts of all actions we take and asks “what will be left to carry forward?”
Mankh (Walter E. Harris III) writes, small press publishes, and is the author of 17 books. He travels a holistic mystic Kaballah-rooted pathway staying in touch with Turtle Island and the cycles of the Seasons. His website: www.allbook-books.com
On a day when i am out and about carrying something that has taken a lot of effort to produce, a chunk of notes and written bits for the next book in the works, yet they haven’t been typed into the computer file yet, carrying that little stack of papers, i suddenly become extra cautious, telling myself: Don’t spill coffee, remember where you put it, don’t lose it!… And later on i realize that every day is truly like this, if you think about it and put it into practice, but not ‘practice’ rather deep appreciation and caring for everything and everyone that has brought ‘the item’ to this moment, your own efforts and all those who have helped you along the way, as well as all the experiences and stories of your life thus far written in your heart and feet and hands and organs and mind and soul . . . creating a kind of humanuscript or living story that you are virtually forever editing.
All those who have helped along the way includes, to name a few, the Sun and Earth that have been there and will continue being every day. How much is pre-scripted and how much you write your story is up for discussion . . . i think it’s a bit of both.
Yet the script cuts both ways, literally: “script” from “skrībh-, Proto-Indo-European root meaning “to cut, separate, sift;” an extended form of root sker- (1) “to cut”, also sker- (2) ker-, Proto-Indo-European root meaning “to turn, bend”, Latin scribere “to write” (to carve marks in wood, stone, clay, etc.); Lettish, skripat “scratch, write;” Old Norse, hrifa “scratch.”” (etymonline.net)
On the one hand we can’t help making our marks, leaving footprints, scratching books and such like, yet on the other hand why are we so obsessed with making marks, scratching books, carving into wood and stone, too-often literally defacing the Earth, blowing up mountains, and we’ve all seen the photos of scars due to extractive mining, the faded-brown swaths of deforested Amazon reflecting a scorched Earth policy, not simply a military policy, while the Amazon delivery trucks grow in numbers in the neighborhood.
No matter whether you are carrying your new-born child, a crystal vase, your magnum opus or simply a loaf of bread from the store, every living thing carries within it and emanating from it an immense amount of history and effort and hopefully joy to get it there to you where you are now holding it or perhaps ingesting it. In the long haul, seems to this scratcher that we are here so as to simply carry it forward, whatever “it” is — and that includes water and land.
i have no idea who planted the forsythia and azalea in the backyard of the house before i started living here but i thank them b/c every year like clockwork, just as the forsythia’s bright yellow is mostly turned to green is when the azalea begins opening up its neon red.
Aside from a literary manuscript, etymologically a manuscript is a mark/scratch/cut you make with your hands. Literally it cuts both ways: You could cut up the forest (destroy), or you could carve a piece of art, scratch some letters into a book (create). Then again, even by writing a book, you’re cutting into the forests for more paper. Is there such thing as a win-win situation anymore?
The Kogi (Original People of the Sierra Nevada mountains of Colombia) have no famous authors because they have no books. However, they can ‘read’ water. Think about that! . . . And from what i know, they are in the category of Peoples least likely to cut up the Earth, rather carry Her forward.
To further follow the word-roots, “to turn, bend” suggests another flavor of “script” accentuating the need for adaptability rather than cutting, and, like a Taoist, unassumingly going with the flow . . . “A skillful woodsman leaves neither tracks nor traces.” Now that’s something that would have archaeologists declaring ‘No Taoists lived here’; and they’d be inaccurate.
Everyone experiences cuts in life, some of them heal and some scar. Yet the continued scarring of our consciousnesses and of the Earth reflects the regurgitating of outdated “scripts” and taglines such as “progress” “faster downloading speeds” “you gotta upgrade” “trust the science” “the bottom line” “best seller” “the customer is always right” “education is the key to success” “and let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
If the humanuscript continues to cut up the Earth at the current pace and subdue or lord it over others it considers inferior, what will be left to carry forward?
Truck photo by renaissancegal/Getty Images Signature/Canva
Editor’s Note: Deep Green Resistance promotes a biocentric worldview. We believe in the dignity of the lives of every creature of the world, and nature herself. Human and nonhuman alike are a part of nature, and should live in harmony with her, not against her.
That’s why we invite you to come to the We Are All In This Together Symposium, a series of live-events where friends of nature can learn more about how to get active in resistance and bring the natural world to the center of their lives in a practical and intertwined way.
This is not an event organized by DGR. Therefore, we may not agree with everything in the event. For example, we believe that climate change is only the symptom of a wider problem, which is the destruction of nature. We do not believe it is possible to tackle climate change without tackling ecocide or biodiversity loss in the first place.
We appreciate the organizers for talking about colonization and commodification of the natural world. Human civilization has de-personified the natural world and nonhumans, stripping them of their inherent dignity and rights. Historically, it have treated indigenous people in the same way. Therefore, we understand the need for decolonization of indigenous people, nonhumans and natural world.
Yet, decolonization is not a simple issue anymore, as is exemplified by an increasing number of indigenous peoples opting to lease their ancestral land for mining companies. This has created a blurring of lines between colonizers and colonized. It is not enough to just return the captured land back to its original custodians. It is also important for the formerly colonized to remove the colonizing mentality of civilization, to return to a lifestyle in harmony with the land, and to restore their status as custodians of the land, rather than to replace the settlers as the “owners” of the land. Only then can we claim to have finally decolonized.
We Are All In This Together Symposium
We Are all in this Together Symposium seeks to reposition environmental stewardship and humanities disciplines within an eco-centric framework. Through a series of three virtual events, we are planning to explore the concepts of land “ownership,” and the importance of honoring nature’s more-than-human guardians. The events will first address the settler colonial history, which has brought us to this point of crisis. Then, we will invite the speakers to explore alternatives that honor the needs and interests of all ecosystems. Together, the speakers will join with audiences to consider how to shift the exploitative paradigm that currently dominates and build a future that protects and respects the life of all ecosystems and communities.
The Symposium is guided under the mission and vision of:
Standing up for the Guardians of the Natural World
In a series of three virtual events, we will join to discuss how we can expand the conception of environmental stewardship beyond the human, and unravel the historical roots of the climate crisis. Here you get access to three free live-webinars.
This event will grapple with the history of colonization and commodification of the more-than-human world, drawing the connection between settler colonial conception of private property, and the current climate crisis. We will also delve into how we can all shift away from this destructive paradigm and acknowledge the “Rights,” spirit and agency of Land.
The event will address how communities have, since time immemorial, honored and protected the spirits of the natural world. From communities standing up to defend the guardians of mountains to water guardians that advocate for the spirits of rivers, humans have long acknowledged the existence of the beings who don’t fit into the western empirical conception of nature. These beliefs were and are the foundation of humans’ relationship with the ecosystems they inhabit. In these times of crisis, the event will delve into the historical roots of these relationships, and the importance of celebrating these ancestral worldviews.
This event will focus on how more-than-human beings (such as Trees, Wolves and Eels) are fulfilling their roles and responsibilities towards the ecosystems they call home, while playing their part in maintaining an ecosystem balance that keeps all life flourishing. While the program will delve into the historical nature of these relationships, it will also address how we, humans, can act reciprocally and honor/protect these guardians of water and life.
