The increasing privitazation of natural resources threatens to diminish the commons. The corporate merger of Veolia and Suez is currently endangering public control of precious water resources.
To fully and systematically address the climate/energy crisis, the plan will have to be far broader in scope than what is currently being proposed. And while we need to mobilize society as a whole with a World War II-level of effort, the reality is that there’s never been a challenge like this before.
If you ever thought that eating more sea fish is much more sustainable than, let’s say, eating beef, then you ought to think again. If you ever want to know why, then watch Seaspiracy, a shockingly effective expose of the dark secrets of the fishing industry by Ali and Lucy Tabrizi.
Today, the story we tell ourselves about our economics and politics has run its course and is exhausted. Humanity enters the twenty-first century in a state of extraordinary crisis. Yet we are on the cusp of a revolution of human consciousness.
Long before it was fashionable to be an environmentalist or critical of the capitalist growth economy, Karl Polyani predicted the market economy’s inherent contradictions and ultimate failure.
Daniel Christian Wahl offers a series of questions that can support your community to explore what a regenerative economy would look like in your bioregion.
Environmentalism has been unconsciously steeped in the Judeo-Christian concept of man’s dominion over the natural world. Jazmin Murphy explores how this crisis can be redressed by the inclusion of indigenous communities in environmental dialogue, research and action.
The coronavirus pandemic has caused a sea change in priorities, which requires entirely different thinking and policies—ones much more closely aligned with heterodox post-growth thinking than with pro-growth economic orthodoxy.
The path to an ecological civilization is paved by reclaiming the commons—our common home, the Earth, and the commons of the Earth family, of which we are a part. Through reclaiming the commons, we can imagine possibility for our common future, and we can sow the seeds of abundance through “commoning.”
We need to forge a new era for humanity—one that is defined, at its deepest level, by a transformation in the way we make sense of the world, and a concomitant revolution in our values, goals, and collective behavior. In short, we need to change the basis of our global civilization. We must move from a civilization based on wealth accumulation to one that is life-affirming: an ecological civilization.
We have been taught to live in a competitive, survival-of-the-fittest world. But in reality, the natural world is mostly about cooperation. What can we learn from nature’s mutualistic networks to help us make our human networks more resilient?
In discussing our options, we too often get sidetracked into a debate between political philosophies—capitalism vs. socialism—that sidesteps the larger issues. We need a different framework. Our common future depends on serious institutional rethinking and restructuring to localize power and share it on a global scale.
The concept of buen vivir has gained visibility in Latin America in recent years. Rooted in indigenous worldviews, buen vivir rests on an understanding of humanity’s relationship with nature that is fundamentally at odds with the anthropocentrism of modernity. Gustavo Hernández and Henkjan Laats trace the concept’s rising trajectory and its influence and echos in Europe.