Sanjay Reddy writes: The administration of randomized controlled trials (RCTs) – which Nobel prize winners Duflot and Banerjee helped pioneer – has suffered from more than a whiff of neocolonial attitudes. Arguably, all of the difficulties of RCTs stem from a single source: a failure to recognize the full personhood of those who are affected by interventions.
Ratheesh Pisharody writes: While we pretend to have weaved in a “justice angle” into the climate emergency narrative, we conveniently veto-ed ourselves back in. Thus we ensure we represent the perpetrators and also the victims. By taking away a large part of that victim-hood-bank we seem to want an unfair share of “climate justice” too.
Justin McBrien writes: The planetary atrocity of ecocide has no geological analogue. To call it the “sixth extinction event” is to make an active, organized eradication sound like some kind of passive accident. We’re in the midst of the First Extermination Event, wherein capital has pushed all life on Earth to the brink of extinction — extermination by capitalism.
Hello. Allow me to introduce myself. I am a Carbon atom, writing in the hope that the intelligence operating here might be able and willing to come to our aid. In particular, I am acting on behalf of the many Carbon atoms – who are contently resting in peace, unaware that they’re in great danger.
We’re mindful of what we provide for her. She has a relationship to the Land in a way that most Indigenous children do. She’s untangling the idea of growing food, of what it means to eat the food that we grow, and how to give thanks to the Land for growing the foods she eats.
Umair Haque writes: The tables have turned. The problem isn’t climate change anymore, and the solution isn’t global cooperation — given today’s implosive politics. The problem is you — if you are not one of the chosen, predatory few. And the solution to the problem of you is climate change. To the fascists, that is.
Over more than 40 years, Vaclav Smil has grown in influence, and is now seen as one of the world’s foremost thinkers and a master of statistical analysis. Bill Gates says he waits for new Smil books the way others wait for the next Star Wars movie. Smil’s latest is Growth: From Microorganisms to Megacities.
The fact that the language of localism is being increasingly co-opted by authoritarians around the world is itself a sign of localism’s appeal. Left uprooted and adrift by the globalized economy, people are desperate for a sense of connection: to one another, to the living world, to a place and culture that’s familiar to them.
When thinking about climate solutions, people often picture technical fixes. In principle, scientists and engineers could deploy any these–but should they? To answer this, society needs the humanities and its intangible tools, argues Steven Allison & Tyrus Miller. Also included, a talk on ‘Climate Change and the Humanities’ by Subaltern Studies pioneer Dr Dipesh Chakrabarty.
From The New York Times: Scientist Monica Gagliano’s botanical research, which has broken boundaries in the field of plant behavior, indicate that plants are, to some extent, intelligent. Her experiments suggest that they can learn behaviors and remember them. Her work also suggests that plants can “hear” running water and even produce clicking noises, perhaps to communicate.
From The Guardian: Roasted by heatwaves, this year the world went into ecological overshoot on 29 July, the earliest yet. Unless we begin again with economics, understanding and letting go what has gone wrong, one day soon everything will have fallen apart and nobody will quite know why. But the answer will be: it was the economy, stupid.
From The Atlantic: When Leuzinger saw the stump on a walk with fellow botanist Martin Bader, his head turned. He saw that even though it had no leaves, stems, or greenery of any kind, it did still contain living tissue—and when he knocked, it sounded different from deadwood. All appearances to the contrary, it’s still alive. But how?
David B. Lauterwasser writes: Very few people today think that our global civilization is on the brink of collapse. Most of the news consist of disturbing stories on increasingly overwhelming issues that, plainly spoken, seem impossible to solve. And yet, no one even recognizes that it is collapse that’s started to unfold all around us.
Influential natural farming advocate Subhash Palekar recently approved the use of Genetically Modified crops in his well-known “Zero Budget Natural Farming-ZBNF” method. In an equally startling interview, he described organic farming as “worse than the atom bomb.” Here, two veteran practitioners respond to Palekar, while reviewing the history of the Organic/Natural Farming movement in India.
Kate Aronoff writes: Until now, European far-right parties have tended to question climate science as another example of cosmopolitan groupthink, if they mentioned it at all. But some have begun to embrace the fact that climate is on European voters’ minds. France’s National Rally recently unveiled a climate policy platform just before the European election.
In Richard Louv’s words: “Glenn Albrecht is among the most important eco-philosophers today. He is also a map-maker: he names the roads ahead, the dead-ends, the detours, and potential destinations. And, unlike so many scientists, he does so with a new language of emotions―those now emerging from the tragedy and the possibility of the Earth.”
From Trophic Tales: The focus on the welfare of individual domesticated animals might be an extension of the modernist tendency to simplify and discriminate. The morality of living, eating, and dying is more complex than two-word slogans can prescribe. If we care about animals —wild or domesticated— we’ve to think in terms of entire ecosystems.
The fact is, wild animals do not make sense under capitalism. Capitalism operates according to a quite simple set of rules. Your desires are respected in accordance with the amount of financial resources you have available to you. Every wild animal is poor, thus no wild animal gets a “vote” over how resources are used.
Literature has always conditioned our philosophical understanding of nature. Likewise, ecology as a way of seeing and reading the world has irrevocably changed the study of literature itself. We must examine literary/cultural production in relation to questions of environmental impact, ecological thinking and the implications of revising conventional ways of articulating human with extra-human nature.
In 2018 April, a 81-year-old Peruvian indigenous healer was murdered by a Canadian man while attempting to extract her knowledge of traditional healing practices. He was in turn lynched by the local people. The sordid incident has since brought together traditional healers in the Peruvian Amazon to resist the growing threat of Western ‘spiritual extractivism’.