WATCH: Ella Baker: “The Fight for Freedom Every Day”

“Life-long human rights activist and movement organizer, Ella Baker, addresses 1974 Puerto Rico solidarity rally about the need for every person to make the struggle for human dignity and freedom every day.”

TRANSCRIPT:

“Friends, brothers, and sisters in the struggle for human dignity and freedom. I am here to represent the struggle that has gone on for three-hundred or more years — a struggle to be recognized as citizens in a country in which we were born. I have had about forty or fifty years of struggle, ever since a little boy on the streets of Norfolk called me a nigger. I struck him back. And then I had to learn that hitting back with my fists one individual was not enough. It takes organization. It takes dedication. It takes the willingness to stand by and do what has to be done, when it has to be done.

A nice gathering like today is not enough. You have to go back and reach out to your neighbors who don’t speak to you. And you have to reach out to your friends who think they are making it good. And get them to understand that they–as well as you and I–cannot be free in America or anywhere else where there is capitalism and imperialism. Until we can get people to recognize that they themselves have to make the struggle and have to make the fight for freedom every day in the year, every year until they win it.”

[Source: Peaceable Power”]

WATCH: COVID-19! Black People Fight Back! Chairman Omali Yeshitela Overview

Black is Back Coalition

April 19, 2020

 

“The reason this discussion is happening is not because of the numbers of people who are dying – but because who is dying. Because it is something that can also possibly affect white people…”

 

 

“Omali Yeshitela, Chairman of the Black is Back Coalitions, sets the tone and sums up the political events such as COVID-19 and upcoming U.S. elections that forces the Coalition to organize the “COVID-19 Pandemic: Black People Fight Back” webinar.” [Running time: 11m:49s]

 

 

[Born in St.Petersburg, Florida, USA Omali Yeshitela is Chairman of the African People’s Socialist Party USA and the African Socialist International. Full bio]

Lockdown Therapy for Capitalism

April 23, 2020

By Hiroyuki Hamada

 

Vogue, Special Edition: Freedom on Hold. The issue has sold out. 

A migrant worker’s child sleeps on a highway in locked-down New Delhi, India, March 29, 2020. On March 30 2020, 8 year-old Rakesh Musahar died of hunger as his family struggled to make ends meet during the lockdown. Rakesh hailed from the Mahadalit Musahar community. He was a ragpicker & sold junk in the market. His father Durga Prasad Musahar was a porter. Rakesh died on Mar 26. His family waited for several hours for local admin. officials to come & make arrangements. However, nobody arrived. Dejected, Durga Prasad & a few other locals finally carried the boy’s body on a cart and cremated him.” [Source] REUTERS – Adnan Abidi

“Virus or No Virus, We Can’t Lose Our Voice”: Cheri Honkala on Frontline Communities

Black Agenda Report

March 18, 2020

By Ann Garrison

 

“Coronavirus is just an extension of the war that we’ve been forced to fight under capitalism.”

 

WATCH: The Global Climate Ghetto – The Environmental Crisis from the Perspective of the Global South

December 14, 2019

Transcript by Geraldine Ring

 

“And the third group, are the anti-ecological environmentalists. They who love trees, forests and organic food, but find no inconsistency between their environmentalist ideology and discrimination, racism and colonialism. In their conceit, they believe that they can be anti-fascist and hate blacks, Asians, immigrants and embracing discriminations against women, the working class and the poor. And you howl Coltrane, as he asks simply with Diana, Dylan, Mali, Masekela, ‘Where are you? Sing me a song of consolation and ascension, send me to Google at the river Congo to find dead souls in the Amazonian forest, take me on a sudden Guernica trip to hear them black bodies singing.’ They’re burning flesh.”

In this lecture, Ambassador Lumumba Di-Aping, Chair of Rights of Future Generations Working Group, voices a critical analysis of the impact of climate change, especially on non-emergent poor countries of the South. [Hosted by the V&A Museum in conjunction with the Sharjah Architecture Triennial and the Royal College of Art London. October 4, 2018]

 

Transcript

Introduction

Adrian Lahoud, Dean of the School of Architecture at the Royal College of Art, London:

Let’s start in 2009 during the Copenhagen climate conference. Lumumba is the Sudanese ambassador to the United Nations and chair of the G77 plus China group of 132 developing nations. For the first time in the history of that group the chair has forged an agreement between them that they will negotiate as a single block. The crowds waiting outside of the Vela Centre in Copenhagen are seized by a concern. Will an accord be signed in the wake of Kyoto, and what will be the agreed global average temperature increase. Will it be 1.5 degrees, 2 degrees, etc.?

Unbeknownst to everyone else the G20, a group of the most powerful economies on the planet, had been meeting in secret with a proposal that they had agreed upon to commit the planet and its people to an average 2 degree temperature increase. Then somebody leaked the text to Lumumba Di-Aping.

And so with President Obama flying back to Washington content in the notion that the secret G20 agreement had been sealed and would soon be adopted by all the other Earth’s nations, Lumumba called a press conference – you can hear a fragment of it in the piece next door – and delivered an extraordinary speech, shattering the callous façade of agreement that northern countries were preparing for their poorer neighbours. I have no doubt it will be remembered as one of the greatest, and most significant, political interventions in our lifetimes.

So at great personal risk and sacrifice, Lumumba broke with all the protocols of diplomatic speech – the secrecies, the silent disparities, the resigned subjugations. He spoke truth to power. He described the text as climate genocide, and indeed it was. He accused the G20 of trying to colonize the sky, as indeed it was. For hidden in the scale of the global average temperature increase were the differentiated hazards and vulnerabilities of climate impact. As Lumumba said, it would have meant certain devastation in Africa. Lumumba did something else that is extremely important. He connected the language of numbers in climate negotiation to an existential calculation: a calculation of life and death. We should heed his lesson. Lumumba has been an incredible inspiration to many people. Please join me in welcoming him to the stage tonight.

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Lumumba Di-Aping:

Good evening, good evening. It is a real honour to stand in front of you to deliver these remarks on the tectonic challenge of climate change. As you all know, this tectonic challenge is man-made. It is a civilizational, moral and existential challenge – to humanity today, tomorrow, and for the future generations. If not addressed properly, the effects of this ecological challenge will be catastrophic to all future generations. Be they from the west or from the south, be they white, black, yellow or in-betweens. These remarks are thus driven by a certain consciousness. And an enduring determination and a vigilant critique of anti-ecological knowledge, immaturity and environmental dis-enlightenment, bent on not only denying science, but one that has marshalled successfully so far a grand strategy to render impotent any moral, social, economic and political, or categorical transformative leadership.

These remarks are against the haunting suffering of 99% of the human family. They are personal outrage against horrid violence inflicted against humanity. I represented the Global South as their chief negotiator in the trenches of Copenhagen in 2009. These remarks am I telling it like it was. A naked experience. They are remarks aimed at igniting, for the interests of the future generations of the world for a robust, truthful and just discourse on climate change.

But before I proceed, let me take this opportunity for a world of dedication to my family Ulysses Henry Epping and Sonja D. Epping and to Dom Henry Walsborough of Ampleforth. May your wings be strong. May your days be long. Safe be your journey. Each of you bears inside of you a great gift of love which you have given me abundantly. May bring you light and warmth and the pleasure of giving, as you have always done. Eagerly savour each day the taste of its warmth, of its mouth. Never lose sight of the thrill and the joy of living. Son, may you grow up to be true, may you always know the truth, and see the lights surrounding you. May you always be courageous. We stand upright and be strong and may you stay forever young.

Now, now if you were born in Africa. If you went to school there and if you were fortunate, or perhaps unfortunate enough to have had a British Council sent English teacher who admired and taught you Charles Dickens, COP15 would have descended upon you the way a thousand ton of slab of concrete nightmare have done. A diluvial desolation, a hell of other implacable global injustice and bull everywhere.

You would have seen COP15 chairperson, the Honorable Prime Minister of Denmark, presiding over the UNF Triple C Court of Chancery, which – to paraphrase Dickens – gives to the many might the means of abundantly wearing out the right and the downtrodden global poor, the means of exhausting patience, courage and negating hope, and the means to deject, close the minds and overthrow the brains, and break the hearts, and the means to force them to succumb and sign an accord and a pact that not only denies their humanity, but cages them to watch helplessly their entire nation, countries and state drowning slowly under water, savaged by the extreme hurricanes, rains, heatwaves, droughts, fires and getting torched red and scorched yellow – and ultimately incinerated like Giacometti’s men and women and you needn’t recall Eichmann.

There is not one honourable man, woman among the UNF Triple C Chancery lead negotiators. And developing countries have known, have been experiencing, and witnessing the world that is to come. The new normal to arrive. Desolation. In that UNF Triple C Chancery, dominated by G8 plus China and India and India’s delegation, it was all pretence. And you ask, “On a 2 degree Celsius pathway? Are you serious?” And they come down the slinging, with their prepared answers, “The perfect, the perfect is the enemy of the good”. You come to your senses. There is not one honourable man, woman among the UNF Triple C Chancery lead negotiators. Their well-rehearsed sermon was “Two degrees on a legally-binding plate. Call it a pact. Mitigation and adaptation – pledges without any commitment to emission reduction targets. No technology transfer, no finance.” They repeated this sermon ad infinitum and sang it like a hymn and, as it turned out it, it was one, from a secret text – known only to them. And thank God, it was leaked by a rat, as the Guardian put it, years later.

See, the UNF Triple C have been turned into an attrition arena, a holding spectacle purposely – purposely intended to preclude forever any attempt to reduce ambitions forever, or until perhaps 2030, 2050, when the burden shifts to advanced developing countries in the future generations. See the UNF Triple C, COPS, have been turned into “this is spectacle, historically”. And they kept giving this atrocious, vicious, malice co-ordinated against all demands for deep emission cuts, all negative emissions.

This belligerent animosity towards developing countries, in general, has always come from three groups in the alliance – and this is very important. The first group is the quintessential Western establishment type with their apologist among the intelligentsia, particularly their juris economistas aided by journalists and editors. And the second group are the clevers, the ID 77 insiders and members. They are adept diplomats, sophisticated, delicate and dexterous representatives of the new economically superior emergent block in cahoots with developing countries, fossil fuel heavyweights. They apply their finance for infrastructure muscles in Asia, Africa and Latin America to force their will. They have become the poor countries’ and LDCs’ main trading partners. And the third group, are the anti-ecological environmentalists. They who love trees, forests and organic food, but find no inconsistency between their environmentalist ideology and discrimination, racism and colonialism. In their conceit, they believe that they can be anti-fascist and hate blacks, Asians, immigrants and embracing discriminations against women, the working class and the poor. And you howl Coltrane, as he asks simply with Diana, Dylan, Mali, Masekela, “Where are you? Sing me a song of consolation and ascension, send me to google at the river Congo to find dead souls in the Amazonian forest, take me on a sudden Guernica trip to hear them black bodies singing.” They’re burning flesh.“The first group is the quintessential Western establishment type with their apologist among the intelligentsia, particularly their juris economistas aided by journalists and editors..”

But Copenhagen continues. The game is on and it’s the only game, the only one in town, so be, shape up. You remember Ruth’s first words in her seminal work, ‘The Barrel of a Gun’. For I count myself an African and there is no cause I hold dearer. Be, or the only legacy you live. Ulysses your son is a burden of absolute unforgettable, unforgivable shame, the burden of having signed to the total destruction of his world, the future generations’ world. It’s 3 o’clock. You are holding an espresso, double shot. You remember Mahmoud Darwish. You aim the sea, sky and earth at me, but you cannot root that continent out of me. You cannot root my son out of me, and not his generations – never. And time goes on, negotiating. It’s midnight now. You are in Copenhagen. The negotiation texts are over a thousand page. And it’s freezing cold. So you say to yourself, two degrees is four degrees, three degrees and they simply feast, two degrees the riches are theirs. Two degrees, we are dead and they are not. Two degrees, do they care? Four degrees, and we don’t live and they won’t live. Do they know? Shouldn’t they care? We will rise and they will wise. We can rise and they won’t rise. Five degrees, we are shades and they are hues. Six degrees and the world is fire. We are on fire. Our breath is gone. We are done and the world end done. Six degrees, we are all done. Done. Done.

Diplomatically, the G8 in the leadership of the US, China and India where the main culprit diplomatically, the USA, negotiated on the basis that what of society does wrote the wars of Sparta and Athens. The powerful exact what they can and then we have to comply. In such a world, it is no use that the destitute poor of the South must suffer what they must. And Africa has a peculiar position in climate change negotiations as a non-industrial bloc of nations that has contributed near zero emissions since the heralding of the Anthropocene, the geological age of man-making.

Since the 15^th century Portuguese endeavours in despised islands to the advent of the Industrial Revolution in England in 18^th century, Africa has, had been a colony, denied the dignity of being human, denied freedom and free will, justice and development. And thus to understand the predicament of an African negotiator, or the African negotiators, one has to first recall that until mid-1950s Africa was not part of the global affairs – the global affairs and politics of the multilateralism. Until 1950s, African states were colonies, not equal member states in the global scene. A non-white, and in particular the African was deemed sub-human, a useless harmful stock of a Negro race whose temperament and capacity were peculiarly suited to hard labour, not least because they were significantly less susceptible to physical pain than white man. And further, it was common perspective among the elites that slavery was, is, and will be needed for the regeneration of contemporary European cultures. And, of course, all of this was justified and justifiable for the incomplete humanity of the state. Thus, if colonies demise, they become freedom, then the metropolis gives herself the right to be the new robbers, the ravagers. As long as they cannot rule, cannot be rulers and owners, they are men of knowledge after all.

In a recent article by Sir Robert Tony Watson, a distinguished and respectable scientist and a former director of the United Nations, inter-IPCC, three degrees, he said the following, “Three degree warming is the realistic minimum. Four degrees, Europe in permanent drought. Vast areas of China, India and Bangladesh claimed by desert.” And he goes on, “The prospect of a five degree warming has prompted some of the world leading climate scientists to warn of the end of the human civilization.” This elegantly-phrased paragraph embodies profound truth about the challenge and calamity of the climate change in what it states and what it curiously omits. A curious omission in that important passage which forces us to ask, “What does science say about the climate change in Africa?, what is the state of affairs on climate in Africa? And what bearing did it have on its position on Copenhagen and Paris Agreement?

The conclusion of the fourth assessment report by IPCC is that in all four regions, in all seasons, the median temperature increase lies between three degrees and four degrees Celsius – roughly one point five times the global mean. But as African we knew that is the real situation, the actual reality we live. Africa is already suffering from climate change – even with the admission of IPCC itself, which is a highly respectable report. “Africa’s major economic sectors are vulnerable to current climate sensitivities with huge economic impact and this vulnerability is exacerbated by existing developmental challenges such as enduring poverty, complex government, institutional dimensions, limited access to capital including markets, infrastructure and technology, ecosystem degradation and complex disasters and conflict”. And this brings us to some very important considerations. I want to highlight here. What limit on warming does this require globally? And the answer is simple. Keeping temperature increase in Africa to below 1.5 degrees Celsius requires a global goal of less than 1 degrees Celsius. Keeping it below 2 degrees Celsius requires a global goal of less than 1.3 degrees Celsius. And we are asked to sign for 2 degrees. Further, what emission reduction that is required for 2050. The answer again, “Limiting temperature increase requires limiting GHG concentrations and emissions. Limiting concentrations to 350 ppm CO2 yields. 350 ppm yields 14% chance of exceeding 2 degrees Celsius globally, and a considerable chance of exceeding 1.5 degrees Celsius.” Even temperatures and risks of these levels are arguably unacceptable to Africa. To limit concentrations to 350 ppm CO2 emissions must be limited to 750 Gigaton CO2, and that is between 2000 and 2050. And of this amount 330 Gigatons has been used between 2000 and 2008, leaving the world with 420 Gigatons.

Lesser level of ambition have been misleadingly presented as consistent with keeping warming below 2 degrees Celsius. And we are reading the same report of the IPCC. “In particular, developed countries have called for a 50% global ambition reduction by 2050 from 1990 levels. This, however, entails a risk of more than 50% exceeding the 2 degrees Celsius, and it would not be reasonable therefore to characterize this as a 2 degrees pathway. Even if you were to say it’s a 2 degree pathway, it’s not. Even an 85% global cut by 2050 entails the risk of exceeding 2 degrees Celsius of around 25%.”

We go to the question of allocation. How should the budget of this global resource then be allocated? We call for a sustainable approach. And a sustainable approach to climate change requires the Earth’s emission budget to be set at levels that avoid dangerous climate change. An equitable approach to climate change requires the Earth emissions budget to be allocated fairly, because part of the critical issues that we face are related to issues of economic inequality. An equitable approach to climate change was thus the central issue. And Nicholas Stern stated, “If the allocations of rise to emit any given year took a greater account both of history and of equity, in stocks rather than throughput flows then rich countries would have rights to emissions levels, which were less than two tonnes per capita. The negotiations of such rights involve substantial financial allocations at $40 per tonne CO2. A total world allocation of 30 Gigaton would be worth 1.1 trillion.” Mind you, in 2009, a barrel of oil was priced as 100-115 euro. Will asked Annex I countries to take an allocation of 390 Gigaton CO2, based on their population ratio, 20% of the world population and non-Annex I would be allocated a 1,270 Gigaton. And the basis of this is the concept of contraction and convergence so that Annex I would actually use 640 Gigatons. More than their fair allocation. Whether it’s borrowing, or the inevitable – the West, obviously, until there is a new way of producing energy would need significant allocation.

Let me proceed, and bring to your attention another issue. And that would be around the goals for mid- and long-term cuts for Annex I. The scenario we assumed in 2009 was that Annex I countries would cut their emissions by at least half by 2017, and become neutral by 2050. We are in 2018. Nothing has been done. None. On this scenario, the 20% of the world’s population in Annex I countries would still have used 640 Gigaton. That’s more than 60% of the total global budget and more than 40% of the remaining global budget. In a fairer world, they should have compensated, or should compensate developing countries for their overuse of a trillion-dollar resource, providing some financial and technology transfer, but of course that was not to be. On that issue. non-Annex I countries would still need to cut emissions drastically, if global emissions are to remain within the budget of the 350 ppm. But, of course, as I have said, the clevers were having none of it.

We wanted developed countries to have ambitious cuts, but then Annex I countries have to accept less of the burden of cutting their own emissions. On technology, there are a number of issues that are important. The level of technology and financing required by non-Annex I depends on, one, the number of tons of GHG to be reduced, and the cost per tonne of reducing emissions. The cost in total was around 489 billion euro. That is, if the average cost per tonne is 60 euro, which was then huge discount, because if you compare it with the barrel oil, the barrel of oil was 115. If we use the 100 euro as the base, the total financing required for the deal was 814 billion euros. I think that table gives you the full calculation.

What I would say, is that recent estimates put cost and damages from climate change into trillions. One recent study by Allianz Insurance suggests that, the value of assets at risk from sea level rise in port facilities alone by 2050 could exceed 22 trillion dollars. And you ask yourself, if the value at risk of inaction in a sum just for those cities is 22 trillion, and the value of action of a real solution is a trillion why would you choose that pathway? Other issue that was contested was the issue of adaptation cost. We cannot adapt without deep emission reductions by Annex I countries, without major financing technology transfer for emissions reductions by Annex I countries, major financing of producing actual opportunity cost. And I think, even speaking about adaptation was not acceptable for them. The final issue that bedeviled the negotiations was the issue of the institutions.

Achieving climate change resolution requires new institutions for mitigation, adaptation, technology transfer and finance. It would require a major mobilization to help people address inevitable damage associated with current and permitted work, and it will require a major effort to deploy technologies in all countries within the next five to ten years. We are talking about 2009. As others have said, that was the essence of the position of the African group. That’s the perspective I tried to persuade Annex I, the major polluters, and the major polluters from the South. In our view, this was an equitable framework for global climate policy, a policy that is transformative and does not hide behind economics of the 1% who control the global economy and their ideologies – its skepticism, denialism, all the rest. Ascriptions of radicalism, derision and vilification were the answers we received from Annex I countries, particularly after they managed to convert Prime Minister Meles Zenawi to abandon the African position which was approved on the 12^th African Union summit and in the Algiers declaration an African common platform to Copenhagen. In that spirit, originally Zenawi on the 3^rd of September 2009 announced that, “We will never accept any global deal that does not limit global warming to the minimum unavoidable level, no matter what levels of compensation assistance are promised to us. If needs be, we are prepared to walk out of any negotiations that threaten to be another rape of the continent.” Those the words of the Prime Minister of Ethiopia.

“Fanon said, ‘The colonized man will manifest his aggressiveness against his own people.'” And, of course, the EU managed to persuade Meles Zenawi to abandon the agreed African Union position. On the 15^th of December 2009. Zenawi issued a joint press release with President of France Nicolas Sarkozy. Sure you all remember him. Which declared that the African Union’s position on Copenhagen was a 2 degrees Celsius temperature target, 10 billion dollars in fast-track financing, 100 billion euros in long-term financing. We were shocked. We condemned the position as a betrayal of Africa. Archbishop Desmond Tutu said, “The two-degree target condemns Africa to incineration and no modern development.” And when I asked President Sarkozy in the negotiation, he said to me, “Ask Meles”. So I asked Prime Minister Meles Zenawi, and he said, and I quote, “I want cash, not SDRs (Special Drawing Rights).” Later on it transpired that he secured 1 billion US dollars to fight terrorism in Somalia. Fanon said, “The colonized man will manifest his aggressiveness against his own people.” I will stop.

“And so you ask yourself, why talk about damage when we know we are really talking about mortality, death, social degradation, and annihilation.”Copenhagen has thus failed because of three reasons, and these three reasons will continue destroying any attempt to stop ecological degradation. The first reason – sorry, I mean two reasons. The first reason: the problem embedded in Article 2 of the United Nations Convention on Climate Change. And it states, “The ultimate objective of the convention is to achieve a stabilization of greenhouse gas concentrations in the atmosphere at a level that would prevent dangerous anthropogenic interference with the climate system.” The truth is that climate change has already reached dangerous levels, dangerous levels that makes this stabilization impossible. Second, is the fiction of the plausibility of two degrees Celsius pathway. The two degrees Celsius pathway, the dictated perspective of the EU is a repetition of what I would deem a eurocentric perspective that dominates its occidentalism, the basis of its scientific moral and economic approaches to the climate change challenge. It is fully consistent with position and practices in world history. It is a perspective that defines what the maximum tolerable temperature on the basis of what it perceives to be acceptable levels of damage, rather than avoidance of all damage. And so you ask yourself, why talk about damage when we know we are really talking about mortality, death, social degradation, and annihilation. In view of that, the African position in the negotiations called for 45 degrees emission reduction by developed countries by 2020. That’s now gone. Finance for adaptation of 150 billion immediately as SDRs (Special Drawing Rights) from the IMF, and a global 500 billion in fast-track financing and another 5% of developing countries GNP in longer term financing and transfer of technology. Our logic was very simple. Countries like United States had then a budget of over 3.7 trillion dollars and they spent annually five to six hundred billion in defence alone. The 2008 bailing of Wall Street, you would recall, was well above a trillion. And they are questioning, or they’re claiming, that climate change is not financeable.

We have to reject the signing of Copenhagen Agreement for all those reasons. And of course with the collapse of Copenhagen we come to the reality of the Paris Agreement which is what we are facing now, or dealing with now. My own perspective. The Paris Agreement, which entered into force in 2016, had been hailed as a major diplomatic success. It is indeed a tour de force, a rhetorical one that requires careful, critical and sign-centric reading. The Agreement reads as follows, “This Agreement aims to strengthen the global response to the threat of climate change in the context of sustainable development and efforts to eradicate poverty.” And the question is, “how?”. And I read again, “first by holding the increase in the global average temperatures to well below 2 degrees Celsius above pre-industrial levels and pursuing efforts to limit the temperature increase to 1.5 degrees Celsius above the pre-industrial levels.” The strategic intent of Paris response would have been truly noble, if not for the sad fact that it was killed off by the fraternity of the ”shoulds”. There’s nothing legally binding in Paris Agreement. It’s all “shoulds”. Second, the reality and magnitude of existential crisis that we face as Africans is straightforward: keeping temperature increase in Africa to below 1.5 degrees Celsius requires a global response of less than 1 degrees Celsius. Keeping the temperature below 2 degrees Celsius requires a global goal of less than 1.3 degrees Celsius, and we are holding as a great achievement a non-committal position of maybe 1.5 degrees Celsius.

“What Paris Agreement begat us thus is a median temperature increase that lies between 3 and 4 degrees Celsius in Africa – roughly 1.5 times of the global average.”What Paris Agreement begat us thus is a median temperature increase that lies between 3 and 4 degrees Celsius in Africa – roughly 1.5 times of the global average. You calculate. It is therefore academic to talk of other purposes of the Paris Agreement. What is the use of dissecting intentions of increasing the ability to adapt to adverse impacts of climate change and foster climate resilience and low greenhouse gas emissions development in a manner that does not threaten food production? What food production if you are in the territory of a 4 degrees Celsius? What poverty reduction? Africa is already buried 20 metres under poverty threshold. What sustainable development if we can’t survive? But, it had to be done in Paris, elegantly. COP20 had to yield and succumb to this end. This is because all the COPs, ever since the very beginning, have been largely a concerted effort to exclude the authority and the legitimacy of genuine science.

When they talk policy, they basically leave science alone. This rejection of science and scientific evidence has led to the systemic marginalization and former exclusion of the African continent, the small island states and the global poor South and 80% of humanity from Earth’s future. The Paris Agreement vision, strategic intent remains a normative high note that was disembowelled by history. It would have been a stellar ground-breaking outcome had it been adopted in 1950s. Furthermore, even if we discount the science and the plight of the poor who constitute more than 80% of the world population, its purpose, moral aim and ambitions lack the necessary delivery mechanisms. Because by deregulating its own climate contributions, it institutionalises the tragedy of the Commons. Which, in the first place, led to the crisis chain, and which will now further fail its strategy.

And this is what has been provided by IPCC fifth report. Climate change is already having negative impacts on Africa. It is impacting the health of land and marine-based ecosystems and the health of food security, of many of the regions and most vulnerable people. This rejection, is not only against the poor, it is also against future generations who have right and moral obligations against the current generations. We are thus obligated, morally, to make sacrifices for common good of humanity, but equally on behalf of posterity. And in truth, these obligations are not intolerable, as some economies want to convince us. And in the context of climate change these obligations can be achieved by freeing ourselves from fossil fuel addiction, by moving fully towards a renewable energy, an ecologically sustainable world and economy. Our challenge is rampant individualism, and not scientific or technological challenge anymore. And there is no economic or financial difficulties here.

The world has produced so much material wealth, so much knowledge that it can today – if governments were supportive and full range of renewable technologies were deployed that renewable energy could count for almost 80% of the world’s energy supply within four decades. By the way, that was the IPCC Renewable Energy report in 2011. It was announced in Abu Dhabi. And the necessary investment in renewables would cost only one percent of the global GDP. One percent of global GDP can in four decades generate 80% of our energy needs globally. This approach could keep greenhouse gas concentrations less than 450 ppm (parts per million). That level IPCC thinks is safe level beyond which climate change becomes catastrophic or irreversible. There is nothing radical in this. It is not as radical for example as Bill Gates mission to Microsoft in 1980. A computer in every desk and every home. 1980. Today, everyone of us has at least two three devices. If there is a will, it can be done.

And this brings me to a critical aspect of this tectonic challenge. Leadership, or lack of it. Recently, the Secretary General of the United Nations said that climate change is moving faster than we are. If we don’t change course by 2020, we risk missing the point where we can avoid runaway climate change with disastrous consequences for people and all natural systems that sustain us. I would say to the Secretary General: Your Excellency, urgent action and leadership is what is needed, because – as you have rightly said – we have the moral and economic imperatives to act, as the ferocity of this summer’s wildfires and heatwaves shows the world is changing before our eyes. At least, the West have started to experience and see what we have been living with since 1950.

“The world needs a real solution and it is not Paris Agreement. What we need therefore is a UN to act to stop ecological degradation, because with that taking place there cannot be peace with a runaway climate change, there can be no peace.”If that’s the case and we agree with the Secretary General, what is critically needed is a critical review of the Paris Agreement, because it has not addressed the reality of the dangerous situations we are in. We must have the courage to call a spade one. The world needs a real solution and it is not Paris Agreement. It is within your powers, and your mandate, and your character – and I am speaking here to the Secretary General – to act  to fulfil the purposes of the United Nations in Article 1. Article 1 of the United Nations Charter says that the purposes of United Nations is to maintain international peace and security, and to that end to take effective collective measures for prevention. What we need therefore is a UN to act to stop ecological degradation, because with that taking place there cannot be peace with a runaway climate change, there can be no peace.

So let me conclude in humility. Let me say the Prime Minister of this country, Theresa May. Because yesterday she made a very important speech, referring to honourable Diane Abbott. There are billions of Diane Abbotts and their children out there whose rights to survival and their very humanity are being denied by the position of the UK in climate change which is fundamentally cynicism and ecological denialism in practice. So lead by the example. There can be no freedom which the UK speaks of champion. There can be no freedom, no democracy and upholding of fundamental rights if your policies deny the women of the South and their children their very right to existence and equity. And I would say the same thing to the Labourite and the Labour and to honourable Corbyn, there is nothing progressive and there is everything reactionary in a Labour Party that continues to follow Ed Miliband’s neoliberal pathway of 2 degrees Celsius that condemns Africa and small island states into drowning. There is nothing progressive in that climate neoliberal colonialism. There can be no justice at your home turf without global justice. You and McDonnell and Momentum would in full class consciousness, would have become another climate Trumpiskite. So let’s stand up. Let’s stand up for the rights of future generations, for the rights of earth, for rights of humanity.

 

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Climate Crimes

“Adrian Lahoud’s large-scale immersive video installation, [] explores the complex relationship between air pollution and the migration of refugees. It illustrates how atmospheric particles originating in the wealthy nations of the global north – Europe, USA, China, and others impact the global south, contributing to desertification and migration.

 

Ten Years Ago Today: The Most Important COP Briefing That No One Ever Heard

December 11, 2019

 

COP15, 2009: Lumumba Di-Aping of Sudan

One of the most inspiring leaders present at the COP15 was the ever so eloquent Lumumba Di-Aping, chief negotiator of the G77. (The G77 bloc is the major group of developing countries, many of which are among the most threatened by effects of climate change, as well as the largest developing country bloc represented at the COP15.) Although  was Sudanese by birth, his parents (who called themselves “Lumumbist”) named Di-Aping after the famous Congolese leader Patrice Lumumba. (Lumumba, the anti-colonialist democratically-elected prime minister of the Congo, was assassinated in 1960 having been deemed a severe threat by the U.S. due to his uncompromising ideas of freedom and African unity. He played a leading role in the struggle for the liberation of Africa and all of Africa’s resources.)

At the historic press conference which took place on November 11, 2009 in Copenhagen, Di-Aping addressed the international NGO community. The conference room was packed with representatives of the non-profit industrial complex and corporate media complex, which includes the so-called progressive media. In a most direct approach, Di-Aping asked NGOs to support the demand that developed countries cut emissions 52% by 2017; 65% by 2020; and 80% by 2030 (based on a 1990 baseline). Further, Di-Aping asked the NGOs to demand GHG emission cuts well above 100% by 2050, which would (perhaps) keep the global temperature from exceeding a rise of no more than 1.5ºC. These targets, if met, would perhaps allow Africa to merely stay alive.

A 2ºC rise in global temperature, which the non-profit industrial complex campaigned upon, would mean a 3.5ºC rise for Africa. This temperature is certain death for the African peoples – certain death for billions. In addition, a 2ºC global temperature rise guarantees a minimum 4ºC+ global temperature for future generations. In the film footage provided below, one bears witness to Di-Aping speaking directly to the Climate Action Network (International) representatives.

One must note the disturbing irony. After the press conference was finished, a standing ovation erupted. The room shook with an audience both inspired and enraptured. Depending on one’s depth of understanding of foundations, corporate power structures and the non-profit industrial complex, one may or may not be surprised at what happened afterwards, which was, quite simply, nothing. The white ivory towers, ever so acquiescent to their hegemonic rulers, wrote off the African people by continuing their “demand” for “a fair, ambitious, binding agreement.” In other words: “Sorry about your bad luck, Africa. Enjoy your future of hell on Earth … and fuck you.”

The non-profit industrial complex, with CAN and TckTckTck at the forefront, stuck to their 2ºC and other suicidal (non)targets. The climate justice groups dared on occasion to demand that temperatures not exceed 1.5ºC, while any discussion demanding that 1ºC be supported and campaigned upon sent this faction, too, running scared like frightened field mice. Climate justice amounted to nothing more than a branded trademark. Silence and compliance reigned as the champagne circuit discussed career options over cocktails.

Below are excerpts from the only transcript that exists.

“The second issue is the issue of reductions of emissions. There must be radical reductions of emissions starting from now. In our view, by 2017 we should cut, developed countries must cut by 52%, 65% by 2020, 80% by 2030, well above 100 [percent] by 2050. And this is very important because the more you defer action the more you condemn millions of people to immeasurable suffering. So the idea that you start from 4% today and you achieve 80 or 50 in 2050 simply means that you do not care about the lives of those who will be devastated in this period, until you pick up the pace.”

 

“… and I will say this to our colleagues from Western civil society — you have definitely sided with a small group of industrialists and their representatives and your representative branches. Nothing more than that. You have become an instrument of your governments. Whatever you say, whether you think it’s because it’s tactically shrewd or not, it’s an error that you should not continue to make.”

 

“So ask yourself, are your executive branches climate skeptics, notwithstanding their addresses like the prime minister of the UK that the cost of inaction on climate change is irreparable. His actions say he’s worse than the worst of climate skeptics. If he had asked bankers to pocket 300 billion dollars because of ‘incentivizing’ profit-seeking activities and he says 500 million is the maximum that the United Kingdom government can afford to pay to support climate change, what are we saying? What are you saying? I wonder what the distinguished colleagues from CAN are saying about that.”

 

“Many of you equally, and I will say this, and I would have never thought that one day I will accuse a civil society of such a thing. Dividing the G77, or helping divide the G77, is simply something that should be left to the CIAs, the KGBs and the rest [not the NGOs].”

 

“It’s mind boggling, and I say this having been the beneficiary of absolute support from civil society. Many of you may not know this, I come from southern Sudan. We’ve been through wars for almost 90% of our lives since independence, so I’m not sure what happened exactly to the civil society that I do know or at least knew.”

 

“If you have received help that enabled you to rebuild your economies and to become prosperous, how come suddenly you have turned mean? Because that 2.5 billion dollars is definitely what some of the big western industrialists lose without a sleep over a trade [lose over a trade without losing any sleep].”

Raw Footage, Lumumba Di-Aping, December 11, 2009 [Running time: 12:30]

 

FLASHBACK to 2009: The Most Important COP Briefing That No One Ever Heard | Truth, Lies, Racism & Omnicide

Angels & Demons: Otherwise Known as the Conquerors & the Conquered

Revisionist Linguistics

March 31, 2018

By Cory Morningstar and Forrest Palmer

 

Michael archangel vanquishing the devil. 1603-06. Au Hans Reichle

The Abraham Lincoln statue, 1879, by Thomas Ball. Park Square, Boston

This opinion piece has been written to accompany the excerpt from the lecture given by Avaaz/Purpose co-founder Jeremy Heimans on July 5 for the OuiShare Fest Paris 2017.

OuiShare: “Unlocking the potential of creative humans to reinvent how we work and nurture systemic change OuiShare is a global community, a collective of freelancers and, at heart, an incubator of people driven by a set of core values. Founded in January 2012 in Paris, OuiShare rapidly evolved from a dozen enthusiasts to a global community spread across Europe, Latin America and the Middle East, and is an international leader in the field of collaborative economy, future of cities, future of work.”

From the OuiShare website: Jeremy Heimans: “PURPOSE, CO-FOUNDER & CEO, USA, Jeremy Heimans is a prolific political and social activist. He is CEO & co-founder of Purpose, a social business building global movements trying to change the world, and is also a co-founder of Avaaz.org, one of the largest and most powerful online activist networks in the world. He believes in the power of collective action to tackle the world’s biggest problems.” [Source]

Background

The concept of “new power” has been named by CNN as one of ten ideas that can change the world. “Originally laid out as the Big Idea in Harvard Business Review and subsequent TED talk, new power offers a frame to understand the distributed and participatory models that are rising in business, life and society.” [OuiShareTV]

According to Heimans, “power traditionally functions as a currency, something valuable to which society wants to cling. The new power, on the other hand, works like a current: it is fluid. While the old forms of power are based on pyramidal forms and a power that goes from “top down”, the new power works in reverse, “as an “upload”. The new models of power are founded and inhabited by the coordination and agency of the masses, without participation these forms of power remain empty. These new models are collaborative platforms that need the active collaboration of their participants to survive.” [Source]

Strengthening Current Power Structures With the Language of New Power

 

What the “new power” model actually represents is capitalism in its most efficient form. Citizens, en masse, are utilized, organized and mobilized to provide social media online content – which is then captured and exploited for increased corporate revenues – with no monetary compensation for their labour. Although such movements may appear to be “founded and inhabited by the coordination and agency of the masses” (Heimans) – they have been largely created, or co-opted, at or since inception. The “new power” “uploads” to an existing structure. The structure responds by “downloading” an illusion of capitulation in order to satisfy/empower the masses. Yet, by design, its true triumph is the achievement of the following: 1) creating/accelerating economic growth (i.e. market mechanisms),  2) consolidating added power into the hands of the West, 3)  the further insulating of the elite classes from all/any risk, 4) protecting and expanding the capitalist economic system, and 5) resolving issues only within the confines of the globe’s current power structures.

Never in history have such powerful conglomerates managed to foment and then seize the required labour to create billion dollar platforms and profits – for free, as they do today. Such fervor for the citizenry to bestow their labour to the elites classes is textbook “Brave New World.” Karl Marx’s theory of surplus labour is classically interpreted as the “extra labour produced by a worker for his employer, to be put towards capital accumulation.” It could be said (even in jest) that one good example of surplus labor in modern times is “the extra labour (physical) produced by the “prosumer”, the willing participants for the elite classes (via social media), to be put towards cultural appropriation and modification (in the form of social capital) with no ownership over the means of production (digital platforms).

Consider that while Western society criticizes the Bolivian government for legalizing child labour laws in order to protect working Bolivian children, it remains completely ignorant of the fact that the elite global corporatocracy is exploiting labour from their own Western children for free – via social media – in what we can call postmodern Western domination. A Brave New World model of “soft exploitation” – with no protection from adults whatsoever. [2] Hence while child labour is a respected part of Bolivia’s social conscience – the gross exploitation and manipulation of their own children and youth (that enriches corporations as opposed to enriching families) does not even register in our collective consciousness at all.

This direct line to youth via the cell phone surpasses all levels of social engineering on a scale never before imagined much less thought to be achievable. The art of storytelling, exploitation and manipulation, at once consolidated to create a youth populace in the image of superficiality and consumption. The Children of the West have been thrown to the wolves. A gift to our corporate gods.

 

 

As one of ten ideas that can change the world, embraced and highlighted by some of the world’s most powerful and elite  institutions, the false perception of grass roots mobilization seizing power (designed and financed by the oligarchs) is a strategic marketing maneuver designed to create a short-term euphoria that feels like victory. The perceived victory –achieved via “the deployment of mass participation and peer coordination” (Heimans) – is always made malleable to further protect – the identical powers. Hence, it is not “new power”, it is “old power” simply rebranded with more vapid methods of exploitation targeting and manipulating the target demographic, which is “millennials”.

According to Heimans what societies are experiencing and undergoing today is “a big war over values”. What is unspoken is whose values Heiman’s New York PR firm pledges allegiance to and is paid to expand: Western values.”

Angels & Demons

“If names be not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success.” —  “Tribe” and “Tribalism”, 1981, David Wiley, African Studies Center, Michigan

In the realm of behavioural change and the new era of “storytelling”, language is always key and framing is paramount. Heimans repeatedly frames citizens as “consumers” while viewing himself and the corporate oligarchs he serves as those “on the side of the angels. In this particular segment of the lecture, focused exclusively on Syria, Heimans introduces far-right “Trump” values  as “nativist” and “tribalist” that  will “essentially return” society ” to a kind of nativist tribalist world”:

“… so I want to show you this from our own work in Syria so I use this as an example of a pick a positive counterpoint right so if we think of ourselves at the moment as you know kind of big war over values in the world right on the one hand you’ve got the trumps and the brexits who want to essentially return to a kind of nativist tribalist world…”

[The original lecture, in its entirety can be found here: https://youtu.be/UWgPFGJBx7I]

The old adage goes “The more things change; the more they stay the same”. One of the things that has stayed the same is the utilization of language to manipulate the masses throughout history. Today’s  infusion of propaganda into the Western psyche through mass media is astounding. What is perhaps more stunning, is how words that have been appropriated in the most vulgar manner, that  should have been deemed as abhorrent in the past (and thus rejected) are now being utilized and hence popularized by factions of the elite to give further advantage to those in power.

“It is no accident that the contemporary uses of the term tribe were developed during the 19th-century rise of evolutionary and racist theories to designate alien non-white peoples as inferior or less civilized and as having not yet evolved from a simpler, primal state.” —  “Tribe” and “Tribalism”, 1981, David Wiley, African Studies Center, Michigan

Revisionist Linguistics & Colonial Narratives

Two  terms that have currently been transformed from ones of indigenous degradation are “nativism” and “tribalism”. These words were at one time used in a slanderous aspect directed at those designated as genetic inferiors due to a non-anglo ethnic background. Today they are being used in a similar fashion, but to denigrate a different adversary along ideological lines and not ethnic ones. This transference of motive has dictated the meaning of these words.

In order to correctly digest the change in climate regarding the minute differences in language, we must first look at the particular terminologies in question, how they are defined and to what degree they are used today in comparison to yesterday.  According to Wikipedia the word “nativism” is defined as the following:

“Nativism is the political policy of promoting the interests of native inhabitants against those of immigrants. However, this is currently more commonly described as an anti-immigrant position.”

In terms of this definition in a general context, the determining factor of what is considered native is the point of contention.  As this terminology has now been procured by many on the alleged leftist side of the aisle, the fact of the matter is that the one thing that has been constant in its usage is the European being the determined native in the argument.

Therefore, that which has been dictated as nativists has remained the same as the focal point (the European), whether it was in comparison to the original inhabitants of the land (the indigenous First Tribe nations) or those that are currently the enemy, the almost exclusive black and brown migrants from the Global South. Therefore, the collective personage of victimization is the European with all other people being seen as invaders in the eyes of the Westerner.  This rationalization is due solely to ethnicity and locality of the European in regards to where he or she wants to stay and what environment is most needed for capitalism. Consider that the modifications and usage of the word native, to “nativist” or “nativism”, thoughtfully and crudely reframed to represent “xenophobic nationalism” is “an almost exclusively American concept that is rarely discussed in Western Europe.”

The Historical Context

 “Nativism is currently gaining traction across the Western world” — What Is a Nativist?, The Atlantic, April 11, 2017

In order to understand the intricacy with which the term native has been appropriated as well as the current movement of nativism, we must look at the history of appropriation regarding native rights. Rights which have been transferred from the first people to those who conquered them. Historically if you look at indigenous tribes, the migratory patterns came about from the necessity to  travel to places which would allow them to survive, have freedom and not be in conflict with those who were in close proximity. The end result of this curiosity and the travel is  the definitive indication of man’s residence as no more or less than any instinctual animal that prizes self-preservation as a form of a survival above all else. Yet in terms of that migratory pattern there were only so many places that were amenable to the survival of man. Man eventually had to accept that like any animal, it couldn’t venture far past certain places on the planet or it would perish. This relationship of life to Earth was no different than any animal found in certain regions of the world and not others. The locale will determine whether or not a particular form of life will flourish or perish. As man is like any other creature, its body acclimates to the environment in which it resides – only to the degree it is physiologically possible.

What was different in regard to the travels of the European from a cultural aspect is that it was done entirely for economic reasons. That is the burgeoning stages of the formation of the capitalist system. The beginning invasion of the European into these vast  foreign lands was done at the behest of trade if necessary and conquering if possible. But as any foreign invader who possessed ulterior motives yet lacked the strength to impose their will, the relationship began as one of charity of  the original people towards the European. Yet, as the Europeans strengthened themselves and moved from a relationship of dependence to equals to eventual dominators of the indigenous, the response from the indigenous went from one of acceptance to anger, to fear, and finally a plea for some form human decency.  Surely a reasonable request considering  they were the original caretakers of the land and even helped the European in their many hours of need.

If we fast forward to the present day, there is a most insidious element regarding the extermination of the indigenous, the original native, by way of genocide or ethnic cleansing: witness the unspoken method of supplanting the native by the Europeans (conquerors) appropriating the terminology that should be descriptive of the dispossessed. The best means of masking heinous atrocities is to scrub the victim from history and disallow him/her/them to speak for themselves. [2] From a philosophical context, this is why it was necessary for the European to exterminate the original native in order to take her/his rightful inhabitance as keeper and defender of the land.

Once this was established, it was then easy to lay the foundation of transitioning roles, from that of a meek interloper to the role of shifting and shaping the narrative as conqueror. A revision of history that erased the extermination preceding the present day circumstances of European domination. This was and continues to be most easily accomplished by dehumanizing the people who at one time resided here. To strip away the humanity of the aggrieved is in essence to place man (i.e. the white anglo-saxon) as rightfully seizing the land away from the native or animal, which has been designated not only as undeserving  inhabitants of the area – but even as detrimental to the land itself. The destruction of the native was no different than the destruction of the buffalo in the mind of the white power structure. The singular caveat being the verbalization of the destruction via the indigenous peoples caused internal consternation for some Europeans at varying degrees. Here we have an offshoot of the economic system colliding with the religious beliefs and social structure of racism. All converge to appoint the Anglo at the top of the hierarchy as the only peoples worthy of protection. To absolve centuries of deplorable crimes committed by the Anglo, their descendants obfuscate the truth by sanitizing and rewriting history.

As time moved on, the eradication of the original peoples made way for the European to write history in their image. The original native was erased and replaced by what has been deemed as the ONLY human:  the white man. Over the years, this transition nefariously evolved into one where the unacknowledged basic human rights of the “savage” (i.e. Indigenous) was eclipsed for the overwhelming protection of “the humans” (ie. White man) who procured the land and continue to control it to this day.  As a result of this, the overwhelming desire that permeates the consciousness of the Western world is for ” the humans” to protect its potential reclaiming by the “savage.” In a historical comparison, the greatest fear of the slaveholder during chattel slavery was always the rise of the slave. This foreboding mindset has permeated into every aspect of the present day Anglo society, inclusive of regions that are predominantly non-anglo (land reformation in South Africa, Zimbabwe, etc.).

In reality, the Western mentality of nativism is merely a euphemism for the continued and escalating demand for the  protection of white people’s rights. It is nativism, which has fed the fervor for a wall “protecting” the U.S. from Mexico (described as any non-anglo who comes from south of the U.S. border). It is nativism that nurtures the belief (and fear) that any infusion of non-anglo people to Euro-dominated states is a sure sign of being overtaken by “the savage” – even when the surrounding environment demonstrates no signs of threat. The appropriation of being the native by way of extermination has led the Anglo to incur an abject (if not unconscious) fear: the fear of retribution (although there is no evidence to support this whatsoever).

The truth of the matter is this – “nativism” effectively erases racism. Discrimination and racist hatred of 21^st century migrants and refugees is rebranded as conflict due to religious and cultural differences – not colour nor race. Political correctness replaces vulgar reality. Racists have been rebranded into politically correct “nativists” that are simply supporting the wrong political party due to a shortsightedness. No one in power wants to alienate nor offend racists when one day the same racists may tip the needle in your favour on a separate issue. But even more so, no one wants to be seen as an institution or thought-leader seeking support from or appealing to racists. Thus, the term “nativist” will be popularized in a country where racism is on fire.

Revisionist  linguistics is made to re-write history while simultaneously re-wiring our brains and preying upon our fears instilled by imperial, colonial and capitalist forces.

Nativism is racism – made politically correct.

Tribalism

Rebranding ethnicity as tribalism is a deliberate and systematic furthering of cultural denigration – one that by no accident furthers US imperialism and foreign policy. These rebranded pejorative terms have proven to be highly coveted by both media and academia resulting in the terms being more and more an embedded part of the social fabric – propagating the motive and desired effect: the representation (and selling) of Eurocentric and Western ideologies regarding what is and isn’t acceptable. The revamped derogatory terms are utilized by both the faux left and the far right.

“In New York, we term it ethnicity, but in Africa it becomes tribalism.” —  “Tribe” and “Tribalism”, 1981, David Wiley, African Studies Center, Michigan

The results are threefold. The language

1) further decays Indigenous identity.

2) reintroduces elements of savagery and negative, subconscious colonial connotations reinforced via societal conditioning.

Such an example is the perceptions cultivated in Western children using social cues and constructs via mainstream media, with Disney’s infamous movie Pocahontas being one of many cases. By the age of five, most children in the Western world equate the words “native” and “tribe” with Indigenous peoples.” Indeed this is a Western construct digested by children who are fed by and privy to its tentacles. 3) provides a tool for the expansion of neoliberalism. “Tribalism” according to Heimans et al implies a “disorganized, primitive, and less civilized peoples.” whereas “modern governments” (Anglo governments) are meant to “promote the fulfillment of individuals”. Thus, African and Middle Eastern countries, targets for the expansion of neoliberalism, are by extension, prime targets for the labeling of “tribalism” (i.e evoking fear in the Euro mind) by those with a vested interest in US foreign policy (while foundation money is the oil that turns the cogs in the machine). This is the beauty of social engineering. The ability to reinforce the behavioural economics of hatred (via fear and racism) – in broad daylight, hiding behind a wall of words.

The Descent into Tribalism, The Guardian, August 23, 2006:

“Modern governments, when they try to justify their existence in historical terms, are apt to propose a rough-and-ready anthropology for human development. First came the tribe – savage in instinct, ritualistic in religion and run on the basis of a grunting solidarity; humanity’s first exercise in collectivism. The nation, which takes its place, is for more refined, literate peoples and can call upon scholars and scribes, chroniclers and preachers, who propose common goals for the nation. Organised states, with their bureaucracies, sanitation services and taxation policies, like to think that they exist on a higher plane than either the tribe or the nation. Ethics loom large and morality’s plans acquire a finer focus. Modern governments are meant to promote the fulfillment of individuals, their happiness and ease of life. Savages have become citizens and can look beyond the narrow ambitions of the tribe.”

Instilling Ethnic Fear via the Utilization of Cultural Language

Image: Tribalism is utilized to conjure up images of the “black savage” in foreign (frightening) lands. 

Tribalism in effect has various usages, but all to the same effect. Within the mainstream, it is continuously used in a pejorative context – but viewed as positive or negative depending on the personal beliefs directed at those utilizing the language. Regardless of the person who is using it or whatever the particular ideological thinking, the seemingly benign use of “tribe” (used in reference to small groups, etc.) by extension implies the term “tribal” (used in reference to civil wars, backwardness, barbarism, etc.) and as a result gives the user a free pass for acceptable racist expression.  By continuously intermixing the explicit term “tribalism” and the centuries long socially cultivated subliminal idea of “African” (ie. phenotypical non-anglo) savagery – the ultimate result is fear, which is a more intense emotion and ultimately dominates the meaning, even if it is only on a subconscious level. Although not acknowledged, this subconscious racism hums softly beneath the white supremacist power structures.

Although no people or culture is perfect, there are examples of many that are a complete reversal of the global imposition of Western culture and its foundational principles in a market economy with no emotional investment outside of the worst traits of man, such as greed and avarice. For example, African philosophy in a general context before victimization through colonization and imperialism has historically been strongly associated with tribalism and an intimate feeling of attachment with nature: we’re not here to “have dominion”… We are a part of the Earth, we are dependent  on it… we have ecological responsibilities …. “Nature” is not just a resource…. We are nature.”

To delve further, this ideology is visible in various Indigenous philosophies – philosophies that represent the antithesis of Western consumer culture and therefore a direct hindrance and threat to globalization, to industrialization and, most importantly, to capitalism. This can be equated with the race to kill off paganism to be replaced by both Christianity and Catholicism. Utilizing language, the word tribalism is revamped and utilized to instill fear and further racism (strengthening white supremacy). The word becomes another instrument to decimate surviving/existing cultures – with the goal of replacing such culture with superficial nothingness – a consumer society. These rebranded terms have been the catalyst for the modern day subconscious belief system, where indigenous self-reliance will always be seen as a  threat to neoliberal order. What a “Tribe” represents in Africa could be loosely associated by sought after local ways of living in the western world – such as transition towns, slow town movements and overall movements for relocalization. All these movements are in direct contrast and opposition to globalization and the goals of corporatocracy.

Autonomous communal living based on subsistence agriculture and sharing are the enemy of foreign policy, the IMF, the world bank and essentially everything today’s global elites and corporate superpowers hold dear. In essence, we are being wholly conditioned to automatically perceive/equate non-Western culture as an automatic threat. Further, US and foreign occupations, destabilizations, wars and the rape, pillage and theft of resources (oil, minerals, labour) across the Global South are conveniently blamed on “tribalism’.  Hence – tribalism also provides a free pass to imperialism – while cementing the image of the “un-noble” savage. Tribalism & nativism are recolonization via linguistics.

Note: These characteristics are presented in a general context. We must be cautious not to simplify all cultures as monolithic or even perfect, rather a regional designator that runs current throughout the tradition of these philosophies as a whole.

In countries that fall under the imperial gaze of European and Western states, “tribalist” discourse has effectively crushed critical discussion of ethnicity in all states that are under the auspices and domination of European control, be it internal colonization (the native reservation system) or external imperialism (state control in other continents by way of multinational corporations). In Euro-dominated institutions and landscapes, (see the “Academic Imperialism” lecture by Claude Alvares) those that raise questions concerning ethnicity risk being accused of provocateurs inciting “tribalism” (ie: enticing division within a nation that is supposedly united). The ‘criminalisation of ethnicity’ and the erasure of racism in America via linguistics – must be acknowledged as another dangerous yet effective instrument of soft power.

The Purpose of Purpose

In no uncertain terms, academia and media have strategically and deliberately rebranded/reframed the words native (“nativist”) and tribal (tribalist”) with the most negative of connotations. Academia and NGOs, as highly financed apparatus of the oligarchy reverberates the language through the eco chambers of foundations, think tanks, universities and entities within the non-profit industrial complex, all financed and ultimately controlled by the oligarchs.

Going one step further, the word native is currently in process of being replaced/rebranded into “nativist”, which simultaneously and effectively erases all Indigenous such as the American Indians who continue to  resist an ongoing genocide by Europeans that persists to this day. “Nativists” could be referred to as revisionist linguistics since in its new form, “native” refers to native-born Protestant Americans – the “nativists” of the land – stolen from native tribes.

Sycophants of the establishment are tasked with the popularizing of such terms when it serves their interests. To further those interests, U.S. media has been abuzz in directing this type of subtle terminology, exemplified by current U.S. President Donald Trump and his administration since it came to power. The slander of “tribalism” directed at an enemy has become synonymous with someone being “woke” in leftist circles that are centered in the U.S. but has now reached global levels.

An example of this in the left wing faction of the establishment is an article in The Atlantic entitled “The Tragedy of President Trump’s Tribalism” (November 2, 2017) This article illustrates the shifting of the U.S. linguistic landscape, where what was once acceptable overt racism has now morphed into covertly coded language of acceptability, including that used by academia. With a fair degree of certainty, you can bet that when the world’s most prestigious marketing agencies polled for key words that stir up negative emotions in American constituents – the words native and tribes were both at the top of the list. If not outwardly said, definitely in the mindset of those in power, be it conspicuously or subconsciously.

Revisionist linguistics is made to re-write history while simultaneously re-wiring our brains and preying upon our fears instilled by imperial, colonial and capitalist forces. This is carried out by those on the right side of spectrum as well as those on the faux left.

“… you’ve got the trumps and the brexits who want to essentially return to a kind of nativist tribalist world and on the other hand you’ve got people who support openness pluralism compassion science etc the challenge for those of us on the side of the angels…” — Jeremy Heimans, Avaaz/Purpose co-founder

As illustrated by the supposed left spectrum, the dogma to be digested from the tenacles of empire is clear. We can “essentially return to a kind of nativist tribalist world” – or we can join Avaaz, Purpose, Heiman’s et al and the oligarchs they serve are those on the “side of angels” (ie. “ethical” NGOs).

In similar lectures, one such corporation on the side of the “angels” in Heimans warped view is Unilever: “… you know we’re in the business of purpose of trying to figure out how to do mass mobilization of people and we can’t mobilize enough people if we don’t get the help of some of the brands who already on the side of the angels on climate change to reach into their consumer bases technology companies [and] media companies… companies like Unilever…”

Neotribes

Above: NEOTRIBES video promoting through advertising for Unilever’s Ben & Jerry’s.  [Source]

Yet, Purpose takes revisionist linguistics to an even more unimaginable level. Consider the marketing of “neo-tribes” by (former) Purpose/Avaaz staff and like-minded digital marketing executives for the purpose of branding, influencing and the marketing of consumer products as well as (Western) ideologies. Here the word of negativity is spun into positivity when applied to themselves (ie. the angels): “As neotribers, let us dream big but also stay rooted in pragmatism.” Rest-assured, “an angel” of a “neo-tribe” can and will employ the words tribes and/or tribalist, as well as native, for those that they forever denigrate and seek to further colonize. It is at the sole discretion the Anglo male, the self-determined and acknowledged bringer of “civilization” to the global non-anglo savage through colonisation and imperialism, whether the words are spun as positive or derogatory, based on their own desires as well as the desired framing for further conditioning of the citizenry.

“Organizations can adapt two network strategies. They can either build their own brand tribe, or reach out to existing consumer tribes. While some people will advocate one way over the other, both should be considered whenever possible. Regardless it’s important for companies to understand how people exercise influence within their tribes when reaching out to them. This will make their initiatives more native and successful… To be truly native and successful you should strive to understand and share as much of tribal culture as possible…Don’t forget. Influencers are tribal influencers. — The 7 Cs of Tribal Influence, Tribaling, Tribal Growth Hacking website, August 27, 2013 (Emphasis added)

In 2016 Alexa Clay presented a lecture titled Neo-Tribes: The Future is Tribal. Clay’s position scaling social innovation at Ashoka Ashoka (Soros) is but one past held position in her very extensive bio. With John Elkington [further reading: Beautiful Delusions] and Maggie de Pree she co-authored the report The Social Intrapreneur: A Field Guide for Corporate Changemakers, sponsored by the Skoll Foundation. Clay belongs to the class of upper echelon in elite activism. In addition to advising the Clinton Foundation, Clay’s voice has been highlighted by the International Monetary Fund. Clay serves on the (all-white) advisory board of Purpose Economy (the Purpose Network, Purpose Companies, Purpose Foundation). Incidentally, the lecture this opinion piece is based on was created for OuiShare and NeoTribes are partnered with Coliga – a part of Tipping Canoe, “an accelerator for consumer driven communities.”

The task of Purpose, Avaaz, 350 and a multitude of NGOs expanding into countries across the middle east and Africa is simple: convert  Middle Eastern values (evoking revionist linguistics such as “nativist” and “tribalist”) into Western values (“openness, pluralism, compassion, science, etc.”). In short, good vs. evil. Indeed, Avaaz has used this very strategy in the past, over and over, to satisfy and fulfill the wishes of empire – and fulfill they do.

 

End Notes:

[1] May 26, 2016: “Teens are spending nearly nine hours a day consuming media. And children ages eight to 12 are spending nearly six hours a day doing the same thing. Let’s say the average teen wakes up at 7 a.m. and goes to bed at 10 p.m. — that means that nine of their 15 waking hours are spent on their phones, computers, or tablets.” [Source: http://www.businessinsider.com/teens-average-phone-screen-usage-2016-5] | January 4, 2017: ” Teens now spend up to nine hours a day on social platforms, while 30% of all time spent online is now allocated to social media interaction. And the majority of that time is on mobile – 60% of social media time spent is facilitated by a mobile device.” [https://www.socialmediatoday.com/marketing/how-much-time-do-people-spend-social-media-infographic] [2] “The best means of masking heinous atrocities is to scrub the victim from history and disallow him/her/them to speak for themselves.” This paternalistic blueprint has been in place for centuries if not millennia. A recent example of this is deconstructed in the article “All Eyes On Dakota Access – All Eyes Off Bakken Genocide” which preceded the  Standing Rock: Profusion, Collusion & Big Money Profits investigative series in 2017. A more recent example is identified under the umbrella of the “Reject Kinder Morgan” national campaign in Canada. The latest anti-pipeline campaign in a series that commenced with Stop the Keystone XL (in 2010, see investigative series and timeline) – which permitted (and made obscure) a 21^st century crude via rail boom with billionaires such as Warren Buffett (whose family foundation NoVo is a primary funder of TIDES foundations which distributes the anti-pipeline funding) profiting to the tune of billions. Akin to the Standing Rock website, the Indigenous resistance website for the Kinder Morgan campaign promoted by international NGOs such as 350.org and Greenpeace, is actually owned/registered to a 350.org employee. Further, Stand Earth, the rebranded Forest Ethics NGO founded by corporate ally Tzeporah Berman, is hosting the “Protect the Inlet” data.

[These protests have had zero impact on the volume of crude being produced and consumed. Rather, the result has been the phenomenal and exponential growth of the crude via rail industry resulting in the deaths of 47 people in Lac Megantic Quebec in 2013. The pipeline campaigns essentially hid the new burgeoning industry of crude via rail from public view (and more importantly, scrutiny and dissent) while all eyes focused on a single pipeline. At the end of the day, devising a plan based on the fact “crude has no economic value unless run through a refinery” would be the most effective strategy for stopping oil as an energy source, is kept well-hidden.]

 

 

[Cory Morningstar is an independent investigative journalist, writer and environmental activist, focusing on global ecological collapse and political analysis of the non-profit industrial complex. She resides in Canada. Her recent writings can be found on Wrong Kind of Green, The Art of Annihilation and Counterpunch. Her writing has also been published by Bolivia Rising and Cambio, the official newspaper of the Plurinational State of Bolivia. You can support her independent journalism via Patreon.]

[Forrest Palmer is an electrical engineer residing in Texas.  He is a part-time blogger and writer and can be found on Facebook. You may reach him at forrest_palmer@yahoo.com.]

 

 

 

 

 

 

 

 

Exposing Charities in Africa: Hypocrisy, Racism, Objectification

TeleSUR

 

This Reconciliation is for the Colonizer

Indigenous Motherhood

June 13, 2017

By Andrea Landry

 

“Indigenous based child-rearing in today’s generation resides in watching the restoration of unfaltering kinship in our Indigenous family systems unfold and allowing that to reside in the raising of our children with the knowing of who they are, and where they come from, wildly and unapologetically.”

 

Artwork by: Votan Henriquez 

 

This reconciliation is for the colonizer.

This settler-colonial reconciliation branded by the government is artificially sweetened with handshake photo-ops and small pockets of money buying out silence on real issues.

The fad and conversation of reconciliation that our people are playing a role in is immobilizing “leadership” and converting indigenous peoples into colonially operated marionettes.

This type of reconciliation is a distraction.

Instead of being idle no more, we are “reconciling some more” with present day Indian act agents whose hands are choking out our voices for land, water, and our children’s minds.

This type of reconciliation is for the ones who want to be “friends” with the Indians for land commodification reasoning, for the ones who whisper the words “im sorry” as they watched the priests and nuns rape our children, for the ones who shut their eyes and turned away when genocide was bleeding into their forts, for the ones who defy Treaty daily- without remorse, and it’s for the ones who beat you, apologize, and beat your daughter and their daughters in the coming years.

This type of reconciliation is for the professors at universities who are pro-Trudeau and believe “decolonizing” universities looks like mandatory Indigenous studies classes yet those very same professors still belittle, marginalize, and see themselves better than, smarter than, and superior to every indigenous student in their classes, shaming them for their brown skin and indigenous minds.

This type of reconciliation is for the professionals in work-spaces who want to aid in repairing the settler-Indigenous relationship in their work places but when an Indigenous women brings her children into that space because her sitter didn’t show up that morning, the mother will be told that her children need to leave because they’re laughter doesn’t line up with colonial workplace standards.

This type of reconciliation helps elderly white woman carry their groceries to their vehicle, but later follows a single indigenous woman with 3 children in the store, aisle after aisle, under the suspicion that she will shoplift.

This type of reconciliation will have dollars for moccasin making and small “cultural” events, but those accounts will be “out of money” the moment those events begin to engage in conversations and action around indigenous liberation, sovereignty, and nationhood.

This type of reconciliation sponsors powwows through companies like Potash and Shell, hoping the 1000 first place special will buy out a few hundred acres of indigenous land more easily.

This type of reconciliation claims residential schools are over but maintains a superior and oppressive power dynamic between settler adults and indigenous children at its own convenience.

This type of reconciliation declares “no foul play” to the bodies of young indigenous youth found in the riverbanks in this country’s most racist cities but later claims they celebrate the lives of indigenous peoples.

This type of reconciliation organizes a national inquiry for missing and murdered indigenous women but neglects to do any actual work by configuring the timeframe to benefit the colonizer and showing that bringing justice to murdered indigenous women is something that can go on summer vacation.

This type of reconciliation invents a “new nation to nation relationship” and teaches our people that the only way we can access our treaty rights is if we have a status card, completely negating from the truth that we, as indigenous peoples, do not need a new “nation to nation relationship,” as ours is with the crown “as long as the sun shines, grass grows, and water flows,” and those status cards have nothing to do with our treaty rights.

This type of reconciliation was born by the colonizer’s TRC and will die on the very same shelves as those documents in the halls and walls of colonial buildings. For their benefit.

This type of reconciliation claims they are not racist but makes degrading comments about the braids on your sons and the skin of your daughters in public spaces.

This type of reconciliation will say it wants to bring justice to our women but is raping the very land our mothers were birthed on for generations.

This type of reconciliation will say there are no funds for following through with Jordan’s principle, none for the lack of clean drinking water in communities, zero for decreasing the price of food in northern communities, and nothing for the mouldy housing and schools that indigenous children must learn in everyday, but will spend half a billion dollars on Canada 150 – a birthday party founded and based upon genocide.

This type of reconciliation claims to “love” indigenous peoples but expects your indigenous child to sing “oh Canada” in their classroom every morning, standing up.

This type of reconciliation is “making space” for indigenous peoples in writing and editorials but later compiles money together to create an appropriation prize.

This type of reconciliation is “putting an end” to indigenous young people killing themselves but only provides enough money for communities to bring in guest speakers and concerts rather than full time therapists equipped with all the tools needed to aid young people in full-blown crisis.

This type of reconciliation “seeks” to decrease the numbers of indigenous peoples in the criminal justice system but will place a young indigenous male in solitary confinement for 4 years for no real reason other than being an Indian in “Canada.”

This type of reconciliation wants to build better relationships with indigenous peoples but is building better ways to commit treason, genocide, colonization, and prejudice with nice hair and a smile of lies.

This reconciliation is for the colonizers.

This is a time of pseudo-reconciliation for continued colonization.

This reconciliation is colonization, disguised with dollar signs and white-skinned handshakes.

This reconciliation is not our reconciliation.

Because.

The only reconciliation that exists for us, as Indigenous nations, is the reconciliation we need to find within ourselves and our communities, for agreeing and complying to this madness for so long.

The only reconciliation that exists for us, is the reconciliation needed to forgive our families, our loved ones, for acting like the colonizer.

The only reconciliation we need. Is a reconciliation that doesn’t involve white skinned handshakes and five dollar handouts for our lands.

The only reconciliation we need is indigenous reconciliation. Free of money. Handshakes. Photo-ops. Inquiries with summer vacations. The continued rape of our women, our girls, our lands, and our babies. Highway of tears and roadways of fears. The continued murder of our women, our girls, our lands, and our babies. Free of shaming our boys out for being indigenous boys with indigenous hair. Free of shaming our girls for being indigenous girls with indigenous skin. Free of support for the colonizer’s version of indigenous “culture,” yet no support money for liberation. Free of supremacy. Trickery. Fake it til you make it syndrome. Indian agents. Sir John A Macdonald governments disguised as Trudeau. Colonial chiefs. Free of the continued manipulation, colonization, degradation, and humiliation of Indigenous people. Free of colonially written documents claiming to “save” us, viewing us always, as victims. Free of the lyrics of Oh Canada for breakfast for our children.

Instead of us living in times of reconciliation, we are living in times of recolonization.

And it will only happen if we allow it.

This reconciliation is for the colonizer. And we need to leave this conversation.

We need to reconcile with ourselves. With our families. With our nations.

For our babies.

Because I want our children to to learn about our own liberation, rather than the colonizer’s reconciliation.

And I want our children to know that
Indigenous liberation will always overthrow colonial reconciliation.

Because having our homelands is more important to me than a photo-op and handshake with government officials named Trudeau.

 

[Andrea Landry is Anishinaabe from Pawgwasheeng (Pays Plat First Nation) but currently resides on Treaty Six territory in Poundmaker Cree Nation. She holds a Masters in Communications and Social Justice from the University of Windsor. Full bio.]

Destroy Here and Destroy There: The Double Exploitation of Biodiversity Offsets

World Rainforest Movement

August 23, 2017

Bulletin 232

 

 

This issue of the WRM bulletin is focused on one of the key strategies that (mainly extractive) industries use to expand within the framework of the so-called “green economy”: biodiversity offsets. We believe it is important to warn about the strong corporate push that is trying to get governments to relax their environmental laws, and thus allow certain industrial activities to take place in areas previously considered to be unviable. The only requirement is that the biodiversity destroyed upon implementing the industrial activity be “offset.” These offset projects incur double destruction, exploitation and domination: on the one hand, of lands affected by industrial activities, and on the other hand, of lands targeted for offset projects. The latter generally entail severe social and cultural destruction.

In order to understand the rationale behind “offsets”, whether they be for biodiversity, carbon, water or anything the like, it is important to always keep the following in mind: the main purpose of these compensation mechanisms is to enable the dominant economic model—which is dependent on fossil fuels—to continue to thrive and expand. In the context of the current socio-environmental crises, adopting offsets was necessary for both governments and companies responsible for these crises to appear to be taking action to move towards a “greener” model. Yet this smokescreen, full of misleading discourse and empty promises, actually further deepens these crises.

Considering this starting point, we can understand why offset mechanisms do not seek to stop the driving forces behind the destruction of territories and forests. On the contrary, they enable destructive activities to expand into areas which, until recently, were impossible to imagine being handed over for exploitation. This is how mining, petroleum, infrastructure, monoculture plantations, mega-dams and many other industries—along with the thousands of kilometres of access roads, workers’ camps, drainage ditches and other impacts these industries cause—continue to grow their operations and profits. Let us not forget that the dominant economic model, which is structurally racist and patriarchal, unloads almost all of its destruction, invasion and violence on indigenous peoples and peasant families, so as to keep exploiting, producing and accumulating profits.

Offsets also make it easier for industries and their allies (governments, conservation NGOs or others) to access more and more land. At the end of the day, offsets have become a green light for destructive activities to proceed within a legal framework; never mind that areas which previously could not have been legally or legitimately destroyed now will be. The only requirement is that the biodiversity destroyed at the site of operations be recreated or replaced elsewhere. In order to achieve this, the argument goes, the biodiversity lost in the area that is destroyed must be “equivalent” to the alleged protection or (re)creation in the area chosen to supposedly replace what is destroyed. Yet this “equivalence” argument actually covers up important contradictions and questions of power, territorial rights, inequalities, violence and colonial history.

Since the aim is not to stop the destruction, but rather to “offset” it, most offset projects are focused on indigenous peoples’ and other traditional forest-dependent communities’ territories. In many cases, forest-dependent communities are required to surrender their land—or control of it—in the name of the offset project. Offset mechanisms thus incur double destruction, exploitation and domination—on the one hand, of land affected by extractive/capitalist industrial activities, and on the other hand, of territories targeted for offset projects. The latter generally do not involve environmental destruction, since they supposedly protect an area for conservation; however experience has shown that they do, indeed, entail severe social and cultural destruction.

“Offset areas” must be under some kind of threat, at least on paper—since, if this were not the case, why would a project be needed to protect them? Thus, almost all projects identify traditional communities as the main threat to conservation. Numerous restrictions are placed on communities’ access to, control of, and rights to use these forests that are turned into offsets. Project proponents argue that “conservation” can only be “successful” through the dominant Western approach (which has its roots in colonization); that is, through the creation of fenced-off parks, or “nature without people.” Usurping forest-dependent communities’ customary rights and territorial control—and hence also their traditions, cultures and livelihoods—is fundamentally racist and violent. (See more on Environmental Racism in Bulletin 223 from April 2016.) 

So, how do so-called biodiversity offsets work in practice?

First and foremost, offsets for loss of biodiversity must be able to measure and quantify “biodiversity.” The elements that will be destroyed must be established and categorized in order to later be recreated elsewhere, or to ensure that the protection of another area has an “equivalent” amount of these elements. Of course, reducing the destruction of a territory—in a specific place and time, and with a specific history and stories—to mere categories and measurements, ignores the coexistence of peoples, cultures, traditions and interconnections within forests and lands, as well as many other aspects. The only thing that matters in this logic is that which can be measured, and therefore exchanged or replaced.

The investment criteria of multilateral banks—such as regional development banks or the World Bank—aim to influence countries’ environmental legislation. In this vein, the International Finance Corporation (IFC), the private sector arm of the World Bank, changed its Performance Standard 6 in 2012. Any company wishing to access an IFC loan for a project that will destroy what the IFC considers to be “critical habitat,” must present a plan stating that the biodiversity destroyed will be compensated elsewhere. Accordingly, governments mainly from the Global South are increasingly relaxing their environmental laws to follow the “rules” established by corporate power—concentrated in financial institutions. They can now accept the viability of certain operations previously considered to be unviable, as long as they offset the biodiversity which will be destroyed upon project implementation.

Many biodiversity offset projects are presented as “conservation projects”. About many of them, there is scarce and difficult-to-access information. In these cases, forest-use restrictions imposed on communities are also framed within conservation arguments. This is very problematic: it covers up the fact that, in practice, offset projects prevent communities from carrying out subsistence agriculture, hunting or fishing activities, meanwhile permitting corporations to extract petroleum or build mega-dams in areas that are often protected due to their biological diversity. Once again, the prevailing economic model—reinforced by the offset system—reveals its dominating and racist characteristics.

Worse yet, in some cases, companies claim they even “create” “more biodiversity”; for example, when in addition to the offset project, they implement complementary activities—such as planting trees to “enrich the biodiversity” of the area. They call this having a “net positive impact.” The result is that a mining company—which is extremely destructive—can advertise that its activities not only have no impact, but are also positive for the environment. Meanwhile, communities are forced to change their practices, a few might be offered employment as park rangers – reporting on whether their relatives and neighbours comply with the rules imposed by the offset project -, or leave their territories because they can no longer obtain a livelihood from the land.

In other words, biodiversity offset mechanisms are a strategy for destructive industries to expand even more without violating legislation. The diverse life that is destroyed can never be recreated or replaced. Each space, time and interconnection is unique. These kinds of compensation mechanisms—whose proponents seek to turn them into national and regional policies, international treaties, and ultimately the “status quo,”—impose a worldview based on dominating others’ lives. Clearly, this is not a fortuitous imposition, but rather a violently racist one.

Therefore, it is essential to actively stand in solidarity with struggles to defend lands and territories, and simultaneously expose these mechanisms for what they are. This is necessary in order to break paradigms of domination and open up space—not only to respect, but to learn from, the many other worlds that exist.