Global Warming and Degrowth: Faster, Farther, and Stop
Sufficiency is the magic word against the overpowering, nature-destroying human beings. The Anthropocene calls for frugality.
Sufficiency is the magic word against the overpowering, nature-destroying human beings. The Anthropocene calls for frugality.
How do we want to be treated with our time? Two design students invite you to write down your own reflections on this question for an exhibition in 50 years.
Speaking of the criminalization of civil disobedience: ….the action of two young people who glued themselves to the frames of two of Goya’s most famous works at the Prado Museum. “The reality is that there are very few civil disobedience actions that enjoy the thunderous applause of citizens. Because they are annoying, because ideally they would not happen.”….. But it was these actions that made it possible to end centuries of segregation iden USA or apartheid in South Africa….
(modified text source https://www.elsaltodiario.com/boletin/boletin_general_11_11_2022-lectoras)
The left-wing politician and lawyer represented one of the accused activists in court. At first he was unsuccessful.
On the basis of this law, the community has been made aware of a problem that most countries in the world are facing, namely the enormous amount of food that is thrown away because it is not sold in supermarkets, which presents a double problem : It is one of the main sources of pollutionof the planet and question the ethics of an opulent society that produces more food than it needs while condemning those who cannot pay for it to starvation.
Jairo Restrepo is an institution in the field of global agroecology; his name and that of his project, which he baptized “Cow Shit ” are confused and give the impression of being the same. He was born in Colombia but his life path is linked to other countries and particularly to Brazil, from where 40 years ago he began to irrigate the entire world with a proposal that is at the same time a philosophy of life, a social project and a daily practice: Organic agriculture. better known as agroecology .
Author Octavia Butler predicted much of what is happening today 30 years ago. She draws a gloomy but not hopeless perspective.
The end of the world is coming. Most likely. Because we as humanity are far from taking the necessary steps to avert the climate catastrophe and the associated social consequences. However, the downfall will not look like we imagine it in books and films: the ground shakes, the sky darkens, lamentations and cries of pain ring out everywhere, the earth opens up and swallows up large and small, old and young, rich and poor without any difference.
No, it does not come suddenly, but in waves and at different times. It affects regions and people unequally. The science fiction author Octavia E. Butler described this very realistically in her “Parabola Series” in the 1990s. If you want to know what our dystopian future might look like, you should read these books. In it she describes a “ climate change ” that will lead to deadly heat waves, water shortages, burning forests and violent storms in California in the 2020s, among other places.
Sounds familiar, doesn’t it? The main character Lauren lives in a small community that protects itself from aggressive gangs with high walls and guns. Those who have money protect themselves with barbed wire and electric fences, pay the police, who are only interested in the rich, or hire armed security services. Money also makes it possible to move to Canada or Russia, where the climate crisis has not hit so hard. The economy, state and social structures still function there.
Water is not constantly getting more expensive there. Without money, an escape is hardly feasible. The borders are closed, the way is life-threatening. The dangers intensify as the US launches a war against Canada and breakaway Alaska. If you don’t have money, you’re vulnerable. That’s already the case today. But when the world collapses around you, that vulnerability becomes acute danger. Poor women in particular fear the permanent threat of sexualised violence .
A few ruthless and insane people are enough to set in motion a dynamic of distrust and fear and with it a spiral of violence. Butler’s descriptions are realistic. After all, the end of the world due to the climate catastrophe has already begun, even if it hasn’t hit us that hard here yet. In some parts of the world, temperatures rose to as much as 60 degrees this summer. Such heat waves will come more and more often.
Not slowly and steadily, but in bursts of waves: there will be summers that will be less hot, with fewer and less severe wildfires. People who don’t want to know then say: “Well, it’s a cool day, it’s not all that dramatic!” Next summer, however, new heat records will be broken again, new fires and floods will destroy entire regions. It hits the old harder than the young, the sick worse than the healthy, the poor worse than the rich.
The associated economic crises favor political crises, violence and fanaticism. Butler describes a shift to the right. The US elects a president who calls for “America First” and a radical conversion to Christian values. He agitates against those who think differently and minorities. Some of his followers are violent. This President denies it or claims to have nothing to do with it. Many hope that a strong hand will restore order in the country.
With this authoritarian leadership come people who abuse the power that comes with it. Self-proclaimed, heavily armed “crusaders” raid, rob and even enslave vulnerable groups such as refugees and the poor. They do this with the help of a “smart” collar that causes terrible pain at the touch of a button and denies the enslaved any opportunity to resist.
Although slavery is still officially forbidden, the relevant laws have been weakened over time to such an extent that human and civil rights can actually only be claimed by people with money. Probably not exactly like that, but it’s going to be similar. Civil rights will be seen by many as decadent nonsense in the face of doom. At least as long as they themselves are so privileged that they do not have to take advantage of them.
People who already either don’t care or hate protecting the vulnerable will struggle to assert themselves. The polarization that is already much lamented today will increase above all where the situation is particularly bad. Eco-terrorism will increase in the future. People who already see themselves as victims of fascist terror because they are held up for half an hour by a sit-in will then completely freak out and some will certainly become violent.
This will create a spiral of violence, just as Butler describes it. No negative image of man should be drawn here. Most people are basically good. The problem is that negative dynamics can be set in motion by bad events and a few very aggressive actors. It will not happen at the same time and to everyone. But it will happen. More frequently.
Or we as humanity still manage to organize ourselves in such a way that we create a good future for everyone. Butler also reports on this in her books. Namely, Lauren founds a new, very sane religion and joins forces with others in a free and friendly community. Something like that is also possible. More likely is the coming, non-simultaneous and unjust end of the world.
Bruno Vasquetto and his family have a farm in Córdoba, Argentina, where they have been practicing an alternative way of raising cows for the consumption of their meat for several years. Some call this set of new practices “agroecological meat” but he prefers to call it regenerative farming.
| Miguel Estupiñán, correspondent in Colombia On Twitter: @HaciaElUmbral
Within the framework of the most recent extraordinary assembly of CELAM, held at the institution’s new headquarters, a newly built building in the north of Bogotá, the president of the Ecclesial Conference of the Amazon, Pedro Barreto , responded to this medium of communication a miscellany of questions. Assaulted in a corridor, the topics of the conversation were very diverse, namely: the penitential attitude of the Church in dealing with indigenous peoples, the prevention of sexual violence in ecclesial environments, the divestment campaign of the Iglesias network and Mining, the refusal to accept donations by mining companies in areas of socio-environmental conflicts and female ordination. Straight to the point. Here the interview.
In the Catholic Church there are those who conceive so many good deeds in favor of the defense of the Amazon biome and the peoples of this region as a very positive expression of reparation against what other forms of ecclesial treatment of the communities of these regions have been in history. regions. The Pope in Canada is expected to make a penitential pronouncement in the name of the Church and to show solidarity with what has been done in terms of recognition of the abuses against indigenous people, to advance in another form of relationship, in the way that is trying to do in the Amazon. Let’s talk about that penitential attitude.
It is not only a question of repairing the irrationally mistreated nature, but it is also necessary to recover the dignity of the people who have been mistreated and raped by Church personnel. Therefore, the repair has to be comprehensive. We have to be very aware that we are clearly determined not to look back, regretting something that we cannot change; but we are very determined not to return to the serious mistakes that we have in our conscience as the Church in the Amazon and in the universal Church. This recognition drives us to have, with greater force, a renewal of all our pastoral work, from REPAM, which is in the territory, and from CEAMA, which will mark pastoral work in the coming years.
How does CEAMA promote the prevention of sexual violence in ecclesial environments in the Amazon?
Prevention against sexual and psychological abuse is already part of the identity of a church. Sometimes a little was left aside to solve the bishop and sometimes in the wrong way, without facing the root of the problem. CEAMA, which is the ecclesial conference of the Amazon, is very aware of prevention, in a transversal way in all the pastoral areas that we have. In this sense, thank God, the people are already alert to any sign that may be from the territory itself. There are no closed areas, but a moral area of openness to be able to effectively ensure this care for life, for children, throughout the Amazon.
What prevention actions are they taking?
In the universal Church there is already a guide for the bishops of the world and it has been applied in each diocese. It is a manual of functions for prevention, with the wide experience that the Church has. In this sense, the CEAMA is not outside the Church; therefore, everything that means the prevention of sexual abuse is within our work and, in addition to having a specialized commission for that, we are very aware that in a transversal way in any area that pastoral care is carried out, we must have that attitude of anticipation of these difficulties.
The Churches and mining network promotes a divestment campaign by sectors of the Church from mining or hydrocarbon exploitation companies. This in view of the ethical commitment of the Church with these efforts for the care of our common home. How does CEAMA participate or can it participate in these strategies to gain moral authority by ceasing to support companies that exploit the Amazon biomes? What place does this type of reflection have in your pastoral agenda?
There are two aspects that must be distinguished. The first thing is that mining is necessary for humanity, for technological development. Second, any mining pollutes and destroys nature. But here you have to have an ethical balance of not damaging nature more and more constantly, because that also affects the life of the person. So the Church is not against mining, but it is in favor of responsible, transparent mining that not only seeks economic profitability, but also how to give back to the populations that are mostly poor where it is exploited. In the case of the Amazon, it is evident how to return not only the economic wealth, but also the cultural and social wealth that these original peoples have. In this sense, The Catholic Church in the Amazon is especially supporting this disinvestment proposal, because there are areas where investment should not be made and we have to be very aware. Believers and non-believers, scientists or non-scientists, say: In this area there can be no investment; and there you have to have a lot of unity to defend this position. This investment can be made in other places, as long as the extremely high environmental standards that must be demanded are strictly complied with.
I tell you a story. In the jurisdiction of the Diocese of Mocoa, the Libero Cobre company has already approached the community a couple of times to offer repairs to small neighborhood chapels, with donations; in the middle of a process to exploit copper. The local bishop rejects this type of irruption on the stage of parish life, telling Catholics not to accept such donations, as it is a company strategy to win over the community. The prelate invites to protect the Amazonian territory and to avoid this exploitation. He himself opposes her. What do you think of this type of actions by companies to enter the communities with donations, in exchange for their approval for eventual exploitation and using ecclesial symbols?
The first thing is to support the bishop’s decision. I have experienced it in my own experience. I have had to confront Doe Run Peru, a corrupt North American company that did the same thing; not only with the population but with the Government itself, extending a proposal for environmental remediation, buying with money. That money is from the devil, it is from lies, it is from corruption; And that is why these mining companies that do this type of thing must be rejected, because with money you cannot buy people’s consciences and lives. That is why I am very happy that the bishop had this courage. In my own flesh, they attempted against my life, because they said this and that. Unfortunately there are some alleged Catholics who supported the company against the bishop and the Church.
Cardinal Rodríguez Maradiaga says that he is sorry that sectors of the Church demand female ordination or optional celibacy, maintaining that this is part of the reform of the Church, being, according to him, something very superficial. However, these issues involved a very serious debate on the eve of the Amazon Synod. Do you also feel sorry that sectors of the Church, based on greater pastoral care in areas such as the Amazon, demand either female ordination or “viri probati”?
The issue is not about saying yes or no to female priesthood. The problem is that the role of women in the Church right now is very important for the evangelizing process, for reform. I have spoken with various groups of women and they are not interested in being priestesses, but rather that they be taken into account, that their opinion be valued. Therefore, I believe that there will always be sectors that want to dilute the fundamental demands of every Christian and consecrated person. I am convinced that priestly celibacy with all its limitations is a richness and a gift for the Church. Myself, in my own experience, almost at the end of my life, I thank God that celibacy has enhanced my ability to love everyone and not to stay in a family and a small group. That is my vocation, the call that God has given me. So,