Showing posts with label deep ecology. Show all posts
Showing posts with label deep ecology. Show all posts

Monday, December 3, 2018

Native Knowledge: What Ecologists Are Learning from Indigenous People - Yale E360




From Alaska to Australia, scientists are turning to the knowledge of traditional people for a deeper understanding of the natural world. What they are learning is helping them discover more about everything from melting Arctic ice, to protecting fish stocks, to controlling wildfires.

While he was interviewing Inuit elders in Alaska to find out more about their knowledge of beluga whales and how the mammals might respond to the changing Arctic, researcher Henry Huntington lost track of the conversation as the hunters suddenly switched from the subject of belugas to beavers. 
It turned out though, that the hunters were still really talking about whales. There had been an increase in beaver populations, they explained, which had reduced spawning habitat for salmon and other fish, which meant less prey for the belugas and so fewer whales.
“It was a more holistic view of the ecosystem,” said Huntington. And an important tip for whale researchers. “It would be pretty rare for someone studying belugas to be thinking about freshwater ecology.”
Around the globe, researchers are turning to what is known as Traditional Ecological Knowledge (TEK) to fill out an understanding of the natural world. TEK is deep knowledge of a place that has been painstakingly discovered by those who have adapted to it over thousands of years. “People have relied on this detailed knowledge for their survival,” Huntington and a colleague wrote in an article on the subject. “They have literally staked their lives on its accuracy and repeatability…”

more: Native Knowledge: What Ecologists Are Learning from Indigenous People - Yale E360


Saturday, November 24, 2018

Climate: A New Story | Charles Eisenstein




Flipping the script on climate change, Eisenstein makes a case for a wholesale reimagining of the framing, tactics, and goals we employ in our journey to heal from ecological destruction

With research and insight, Charles Eisenstein details how the quantification of the natural world leads to a lack of integration and our “fight” mentality. With an entire chapter unpacking the climate change denier’s point of view, he advocates for expanding our exclusive focus on carbon emissions to see the broader picture beyond our short-sighted and incomplete approach. The rivers, forests, and creatures of the natural and material world are sacred and valuable in their own right, not simply for carbon credits or preventing the extinction of one species versus another. After all, when you ask someone why they first became an environmentalist, they’re likely to point to the river they played in, the ocean they visited, the wild animals they observed, or the trees they climbed when they were a kid. This refocusing away from impending catastrophe and our inevitable doom cultivates meaningful emotional and psychological connections and provides real, actionable steps to caring for the earth. Freeing ourselves from a war mentality and seeing the bigger picture of how everything from prison reform to saving the whales can contribute to our planetary ecological health, we resist reflexive postures of solution and blame and reach toward the deep place where commitment lives.

The print version is available on Amazon or from the publisher directly. Other online booksellers, such as IndieBound carry the book as well. Or better yet, ask for it at your local bookstore.

Climate: A New Story | Charles Eisenstein


Monday, March 27, 2017

The Rights of Nature: Indigenous Philosophies Reframing Law | InterContinental Cry via Truthout


Cofan Indigenous leader Emergildo Criollo looks over an oil contaminated river near his home in northern Ecuador. (Photo: Caroline Bennett / Rainforest Action Network (flickr))

Indigenous battles to defend nature have taken to the streets, leading to powerful mobilizations like the gathering at Standing Rock. They have also taken to the courts, through the development of innovative legal ways of protecting nature. In Ecuador, Bolivia and New Zealand, indigenous activism has helped spur the creation of a novel legal phenomenon -- the idea that nature itself can have rights.
The 2008 constitution of Ecuador was the first national constitution to establish rights of nature. In this legal paradigm shift, nature changed from being held as property to a rights-bearing entity.
Rights are typically given to actors who can claim them -- humans -- but they have expanded especially in recent years to non-human entities such as corporations, animals and the natural environment.
The notion that nature has rights is a huge conceptual advance in protecting the Earth. Prior to this framework, an environmental lawsuit could only be filed if a personal human injury was proven in connection to the environment. This can be quite difficult. Under Ecuadorian law, people can now sue on the ecosystem's behalf, without it being connected to a direct human injury.
The Kichwa notion of "Sumak Kawsay" or "buen vivir" in Spanish translates roughly to good living in English. It expresses the idea of harmonious, balanced living among people and nature. The idea centers on living "well" rather than "better" and thus rejects the capitalist logic of increasing accumulation and material improvement. In that sense, this model provides an alternative to the model of development, by instead prioritizing living sustainably with Pachamama, the Andean goddess of mother earth. Nature is conceived as part of the social fabric of life, rather than a resource to be exploited or as a tool of production…

more: The Rights of Nature: Indigenous Philosophies Reframing Law
by Kiana Herold
January 6, 2017



Monday, September 5, 2016

Te Urewera national park has been granted legal personhood, meaning nobody owns it, and it has the same rights and powers as a citizen


Te Urewera national park has been granted legal personhood, meaning nobody owns it. The park has the same rights and powers as a citizen. The ruling could set a new precedent for land rights and conservation around the world.


original post on Facebook:

The Guardian

Sunday, September 4, 2016

Economics is a form of brain damage



original post on Facebook

David Suzuki on Economics
Geneticist and climate activist David Suzuki explains how conventional economics a form of brain damage in this clip from the 2011 documentary "Surviving Progress." (available on Netflix)

Tuesday, December 29, 2015

Tidings to All Ye Who Would Build Pipelines Here: From Southern Oregon Rising Tide | Earth First! Newswire



Dear Jordan Cove & Pacific Connector,Happy fracking holidays! It’s a snowy December here in Southern Oregon and we hope everyone involved with the Pacific Connector Pipeline and Jordan Cove LNG export project is keeping us in your thoughts... [more]


from Southern Oregon Rising Tide

Over the holidays, Southern Oregon Rising Tide mailed festive postcards to several of their fracking foes with a special message: Bring the pipeline, expect resistance. Donning elf hats and tree-climbing apparel, SORT members scaled a snow laden doug fir tree that stands in the path of the proposed Pacific Connector Pipeline near Ashland, OR...

more: Tidings to All Ye Who Would Build Pipelines Here: From Southern Oregon Rising Tide | Earth First! Newswire
Earth First! Newswire | Media from the Frontlines of Ecological Resistance.

via @submedia

Saturday, February 2, 2013

Shift of the Ages Available Free On-line Viewing until February 5





The Idle No More Movement and other related Global Movements, whether understood by all, as yet, are deeply rooted in the long held prayers and prophecies of Indigenous Elders and Visionaries. These Prophecies, including the 8th Council Fire, the Hopi’s, the Mayan’s Black Elk, Sweet Medicine, Handsome Lake, Deganiwida, Quetzalcoatl, Viracocha, Chilam Balam, the Reunion of the Condor and the Eagle, The Slaying and the Return of the White Buffalo and others foretold that after a long, bitter spiritual wintertime that a new spiritual springtime would arise and that Indigenous Peoples and other allies of the Human Family would arise, at first slowly and then with great spiritual strength and create a new global civilization. This new global civilization will be founded in social, environmental, economic justice and cultural and spiritual harmony and respect.

These prophecies are highlighted in the new film, Shift of the Ages, a dramatic documentary film that reveals the story of the Mayan culture and its sophisticated prophecies of time, as told for the first time by the Grand Elder of the Mayan people, Alejandro Cirilo Perez Oxlaj. Commissioned on behalf of the Maya nation, the Shift of the Ages is the first official discourse to the world from the Mayan Council of Elders, intended to dispel misconceptions and replace them with the positive story long foretold in many Indigenous Prophecies about the emergence of the “5th Sun and the unfolding of a new global civilization based justice, harmony for all members of the Human Family! Known as “Wandering Wolf,” Tata Alejandro is the elected Grand Elder of the living Maya and mystical Aj Q’ji, or timekeeper of tradition.


Free On-line Viewing of Shift of the Ages Available Until February 5, 2013 - The Four Worlds International Institute
see also: what next: deep ecology

Tuesday, January 22, 2013

On The Division Economy in Barriere Lake, Louise Wawatie Interview



On The Division Economy in Barriere Lake, Louise Wawatie Interview - YouTube
"Traditional Council of Elders and women have taken a march in the area of Poigan today in our unceded Algonquin Territory. When territories was given to our passed on elders..it wasnt to own the territory but a duty to safeguard the land..today the women have taken a step to honour our ancestors, Mother Earth and its all its creation..Its to nobally bring back the duty to safeguard the land witout making any agreements for $$$ and only to stop all logging activities that endangers our way of life and culture for future generations to carry on.."




A Clear Cut Clarity - Trilateral Fraud - Louise Wawatie - YouTube
Grandma Louise Wawatie addresses the Elders Council of the Traditional Algonquin Nation of the One Nation.

Tuesday, October 2, 2012

Why sustainability is bad for the environment


Nan Laney

The environmental movement which started out working to sustain nature at large has ended up campaigning to sustain industrial civilisation instead, writes Paul Kingsnorth.


Paul Kingsnorth | The Drum Opinion  (Australian Broadcasting Corporation) | 2 Oct 2012


For many years, I called myself an 'environmentalist'. I don't use the word anymore, though the things that motivated me to do so are still important to me - perhaps more than they ever were.

I became an environmentalist because of a strong emotional reaction to wild places and to natural beauty. From that reaction came a feeling, which became a series of thoughts: that such things are precious for their own sake; that they are food for the human soul; that they need people to speak for them to, and defend them from, other people because they cannot speak our language and we have forgotten how to speak theirs; and because we are killing them to feed ourselves and we care about it, sometimes, but we do it anyway because we are hungry, or we have persuaded ourselves that we are.

These are not very common sentiments within the mainstream of the green movement today. Today's environmentalism is as much a victim of the contemporary cult of utility as every other aspect of our lives, from science to education. You won't hear many greens today talking about their emotional reactions to the wild world. Instead, you'll hear them promoting something called 'sustainability'.

We hear this curious, plastic word everywhere. But what does it mean? It does not mean what it ought to: defending the non-human world from the ever-expanding empire of industrial humanity. Instead, it has come to mean sustaining human civilisation at the comfort level which the world's rich people - us - feel is their right, without destroying the 'natural capital' or the 'resource base' which is needed to do so.

A strange confusion has come about. A movement which started out working to sustain nature at large, in the face of human attacks upon it, has ended up campaigning to sustain industrial civilisation instead...

more > Why sustainability is bad for the environment - The Drum Opinion (Australian Broadcasting Corporation)

Saturday, July 28, 2012

VANDANA SHIVA: Traditional Knowledge, Biodiversity and Sustainable Living - YouTube




VANDANA SHIVA: Traditional Knowledge, Biodiversity and Sustainable Living - YouTube

An Interview with Dr Vandana Shiva, one of the world's foremost environmentalist, anti-GM activist and an advocate of ecological farming and sustainable agriculture as a solution to climate change, food security, hunger and peace. The interview was taken on 16th March 2011, during "Grandmonther's University" a three day course at Navdanya Biodiversity Farm at Dehradun, Uttarakhand, India which Dr. Vandana Shiva founded in 1987 to help save traditional seeds. The farm also undertakes research and training, along with the important role of distributing native seeds to farmers in the region.

Wednesday, July 25, 2012

Feature: An Open Letter to Environmentalists | Deep Green Resistance

This open letter was written by a member of Deep Green Resistance Colorado, and was influenced and informed by Deep Green Resistance and the work of Derrick Jensen, Lierre Keith, Aric McBay, and Jack Forbes, among many other sources and experiences.
The earth isn’t dying; it is being killed. And “clean energy” will only make things worse.


I should probably begin by introducing myself; my name is Alex, and I’m a recovering renewable energy advocate. For years, I was a victim of desperation and hope; I petitioned and parlayed, chanted and canvassed; I brimmed with excitement at the prospect of “green jobs” and a “renewable energy economy.” I still see much of myself in many of you.

I know what it’s like. I know exactly how it feels to look around and see a world not just dying but being suffocated, being tortured and maimed, sacrificed on the twin altars of profit and production. As a young person today, I know what it’s like to fear the future, to fear for my future. I—like many of you—have read all the studies and reports I need to see to know what’s coming, what disaster is now screaming, all but unchallenged, down the track upon us.

I know what it’s like to want a way out, a path from this desert of despair to something, anything that will shift us from the deadly course our society is on, some simple solution, the kind of sane idea that even a politician could support.

Like many of you, for years I thought “clean energy” was the answer to the despair that weighs heavier on our collective shoulders and conscience every day. It seemed realistic. It seemed achievable. It seemed aesthetic. And most importantly, I thought it would save the planet...

more: Feature: An Open Letter to Environmentalists | Deep Green Resistance

Friday, December 30, 2011

deep ecology




men protecting Mother Gaia and their families
photo: Survival International - The movement for tribal peoples


deep-ecology-hub: Making Sense of the Madness

Deep Ecology is the belief that the world does not exist purely as a resource for man's benefit. The world exists for its own sake. We are a part of this wonderful and diverse creation but we do not own it.


heureka: Deep Ecology

I was born a thousand years ago, born in the culture of bows and arrows ... born in an age when people loved the things of nature and spoke to it as though it had a soul.
-- Chief Dan George


The Norwegian philosopher Arne Naess coined the phrase deep ecology to describe deep ecological awareness. Deep ecology is the foundation of a branch of philosophy known as ecophilosophy, Arne Naess prefers the term ecosophy, that deals with the ethics of Gaia.

Fritjof Capra defined deep ecology by contrasting it with shallow ecology and showing that it is a network concept:

Shallow ecology in anthropocentric, or human-centred. It views humans as above or outside of nature, as the source of all value, and ascribes only instrumental, or 'use', value to nature. Deep ecology does not separate humans - or anything else - from the natural environment. It does see the world not as a collection of isolated objects but as a network of phenomena that are fundamentally interconnected and interdependent. Deep ecology recognizes the intrinsic value of all living beings and views human beings as just one particular strand in the web of life.


deep-ecology.org

Deep ecology is often stated as "deep" because it poses the deeper questions about the role of human life in the ecosphere. From a scientific point of view, deep ecology is in the fields of ecology and system dynamics. But from a spiritual side it is the human species that forms parts of the earth and it cannot be separated from it.

Other traditions such as Taoism and Zen Buddhism have influenced deep ecology over the recent years. This is because they have a non-dualistic approach to subjects and objects.

The world does not exist as a resource to be freely exploited by human; this is what many advocates of deep ecology believe. The belief is that the whole system is ethically superior to any of its parts...




Introduction To Deep Ecology

Deep ecology is an environmental movement initiated by a Norwegian philosopher, Arnie Naess, in 1972. He wasn't the first to dream up the idea of a radical change in humanity's relationship to nature, but he coined the term "deep ecology" and helped to give it a theoretical foundation. Deep ecology portrays itself as "deep" because it asks deeper questions about the place of human life, who we are.

Deep ecology is founded on two basic principles: one is a scientific insight into the interrelatedness of all systems of life on Earth, together with the idea that anthropocentrism - human-centeredness - is a misguided way of seeing things. Deep ecologists say that an ecocentric attitude is more consistent with the truth about the nature of life on Earth. Instead of regarding humans as something completely unique or chosen by God, they see us as integral threads in the fabric of life. They believe we need to develop a less dominating and aggressive posture towards the Earth if we and the planet are to survive.

The second component of deep ecology is what Arnie Naess calls the need for human self-realization. Instead of identifying with our egos or our immediate families, we would learn to identify with trees and animals and plants, indeed the whole ecosphere. This would involve a pretty radical change of consciousness, but it would make our behavior more consistent with what science tells us is necessary for the well-being of life on Earth. We just wouldn't do certain things that damage the planet, just as you wouldn't cut off your own finger.

more > Introduction To Deep Ecology - Michael E. Zimmerman




Encyclopedia of Earth: Deep ecology

Deep ecology is one of the principal schools in contemporary environmental philosophy. The term was first used by the Norwegian philosopher Arne Naess in 1972 in his paper "The Shallow and the Deep, Long-Range Ecology Movement." The term was intended to call for a fundamental rethinking of environmental thought that would go far beyond anthropocentric (human-centered) and reform environmentalism that sought merely to adjust environmental policy. Instead of limiting itself to the mitigation of environmental degradation and sustainability in the use of natural resources, deep ecology is self-consciously a radical philosophy that seeks to create profound changes in the way we conceive of and relate to nature.


Foundation For Deep Ecology

The Foundation for Deep Ecology, The Conservation Land Trust, and Conservacion Patagonica have offices at Fort Cronkhite in the Marin Headlands in Sausalito, California. Together, these organizations are dedicated to the preservation of wild nature.

In recent years, the Foundation for Deep Ecology has been active in publishing large-format books on diverse environmental topics. These include Wildfire: A Century of Failed Forest Policy, Fatal Harvest: The Tragedy of Industrial Agriculture, Welfare Ranching: The Subsidized Destruction of the American West, Clearcut: The Tragedy of Industrial Forestry, Plundering Appalachia: The Tragedy of Mountaintop-Removal Coal Mining, and Wildlands Philanthropy: The Great American Tradition.

The Conservation Land Trust works to protect wildlands, primarily in Chile and Argentina. Pumalin Park, a project of the Conservation Land Trust, is comprised of more than 700,000 acres and functions as a national park under a private initiative. While most of the park is pristine wilderness, it has extensive public access and is a popular destination.

Created in 2000, Conservacion Patagonica has already placed 450,000 acres of critical Patagonian habitat into permanent protection. Conservacion Patagonica has successfully created one Argentine national park, and is in the process of creating a second in Chile.

The Foundation for Deep Ecology has endorsed the position on economic growth developed by the Center for the Advancement of the Steady State Economy (CASSE). CASSE is the leading organization in educating the public and policy makers about the impacts of economic growth on the environment, national security, and international stability. Please join notable sustainability thinkers like David Suzuki, Vandana Shiva, and Bill McKibben, and sign the CASSE position on economic growth.


Deep ecology - Wikipedia, the free encyclopedia

Deep ecology is a contemporary ecological philosophy that recognizes an inherent worth of all living beings, regardless of their instrumental utility to human needs. The philosophy emphasizes the interdependence of organisms within ecosystems and that of ecosystems with each other within the biosphere. It provides a foundation for the environmental, ecology and green movements and has fostered a new system of environmental ethics.

Deep ecology's core principle is the belief that, like humanity, the living environment as a whole has the same right to live and flourish. Deep ecology describes itself as "deep" because it persists in asking deeper questions concerning "why" and "how" and thus is concerned with the fundamental philosophical questions about the impacts of human life as one part of the ecosphere, rather than with a narrow view of ecology as a branch of biological science, and aims to avoid merely anthropocentric environmentalism, which is concerned with conservation of the environment only for exploitation by and for humans purposes, which excludes the fundamental philosophy of deep ecology. Deep ecology seeks a more holistic view of the world humans live in and seeks to apply to life the understanding that separate parts of the ecosystem (including humans) function as a whole.