“Then God said, ‘Let us make mankind in our image…so that they may rule…’ And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’…And God saw everything that He had made, and behold, it was very good.” –Genesis 1:26-31
“I believe in the cosmos. All of us are linked to the cosmos. Look at the sun. If there is no sun, then we cannot exist. So nature is my god. To me, nature is sacred. Trees are my temples and forests are my cathedrals.”— Mikhail Gorbachev
These reflections on ecosophy are a follow-up to my previous piece on the subject. Here I wish to explore the compatibility, or lack thereof, of ecosophy to Christianity. A rather common view is that deeo ecology , otherwise known as ecosophy in academic circles is a mere return to ancient nature worship pre-dating Christianity. We are all familiar with the term “nature religion” and “earth-centered religion” defined by its relationship to the natural environment. When we encounter those similar nature religions in our time, we immediately think of pre-Christian or pagan times, concerned primarily with nature, animism, shamanism viewing humans as a non-privileged part of a more-than-human community of beings; a sort of “dark green religion.” Then the question naturally arises: are we merely re-inventing the wheel?
Some contemporary scholars look upon pagan nature religions as a protest against the modern separation of nature and the sacred, against the separation of matter from spirit, sometimes called “gnostic” religion. In nature religions, by contrast, nature is neither fallen nor a prison from which one needs to escape; it is perceived as both sacred and interconnected; it has intrinsic value apart from its utility as a resource for human beings. By interconnected they mean that our being is determined by our ecology, by the cultural environment shared with all other living beings. We are immersed in a web of life which is our true community. In politics this is the ideology of the so called Green Parties. It is alleged that this awareness existed in ancient times, but has been all but forgotten within modernity.
The protest by ecosophists or nature religionists, supposedly has to do with the perceived disconnect of man from nature, with the desacralization of nature in thought and deed. Healing the rift, so the argument goes, will require a profound shift in our collective consciousness. This is the work of the priests of the religion. Some deep ecologists call it “the chthonic imperative” and some call it “the re-enhancement of the world,” and some call it “the realization of one’s ecological Self” as distinguished from one’s “ego-self.” This reconnection with nature may take place through education, even academic education, or ritual worship of Mother Earth, and other practices.
Some of the common attributes shared by most ancient and modern nature religions are: immanence or focus on this world and its embodied physical existence, focus on the immanent dimension of the sacred, its accessibility to all humans, the emphasis of experience over belief, on living in harmony in the natural world, on the teaching of spiritual truths found in natural cycles and nature processes, on the treatment of birth, death and sexuality as sacraments (the worship of Pan, the god of nature is another throwback), on relationship over mastery, on the tendency to ignore sacred texts and institutionalized religious hierarchies, on pantheism, on the affirmation of life in its totality, on Mother Earth as a goddess (Gaia), on deep ecology, on neo-animism and bio-regionalism, on eco-feminism, eco-psychology, eco-philosophy and eco-theology.
In any case, modern science continues to reorient humanity’s understanding of and relation to earth and the larger universe. Its discoveries and inventions have fundamentally altered our conception of how the universe evolved thus far and how it will evolve in the future. Left unasked by the scientific perspective is the age old question of why the universe was created and why it continues to unfold creatively. Some assume that the universe is eternal and that in itself settles the matter. The very question asked by Heidegger in Being and Time (why is there something rather than nothing) is meaningless. To be sure, the issue of the eternity of the universe preoccupied the likes of Aristotle and his medieval admirers Averroes and Aquinas, and is far from resolved philosophically. Be that as it may, the ancients of Athens and Jerusalem and later Meso-America, perceived an eternal intelligence or Wisdom to be at work shaping the course of the visible cosmos. They believed her fruit was better than the choicest gold or silver. They sought a way of life in concert with this universal cosmic intelligence (nous) responsible for creating and sustaining all temporal things. Further, they assumed that their portrayal of an ordered cosmos helped to create one, and their liturgies somehow maintained it.
Moderns, in contrast, have become alienated from their origin in and forgetful of their responsibility toward the Wisdom of creation. Science, in the modern age, has lost sight of Wisdom and the moral vision she provides. There has been an attempt to replace philosophy, which literally means love of wisdom, with positivism or the idolization of the pre-eminence of science. Science has wed itself to the instrumentalism of market-driven technology, with an ever-accumulating body of specialized knowledge and the earthshaking power it makes possible. Even when mistakes are acknowledged, they are imputed to lack of precision, not lack of wisdom. Man-made models of nature have come to obscure modern humanity’s vision of the glory of creation.
For example, following the financial crisis of 2008, the thought of Ayn Rand, perhaps the world’s most popular purveyor of the myth of the market, saw something of a resurgence. There are influential political leaders, speaker of the House Paul Ryan is one of them, who brag about the fact that they grew up on a steady diet of Ayn Rand. In fact, sales of her novel Atlas Shrugged (1957) went through the roof as American business leaders struggled to hang on to their vanishing dream. The dystopian story’s mysterious protagonist, John Galt, along with other captains of American industry, decide to go on strike to protest government regulation, bringing the country to a standstill. The core of the novel is Galt’s 70-page speech, wherein Rand’s entire philosophy is laid out. In it, she denounces the Christian morality of love of one’s neighbor, calling it a “morality of sacrifice,” (similar to the “slave morality” of Nietzsche) while championing a “morality of life” based upon egoism and the sovereignty of the individual rational mind over the human community and the raw materials of nature.
“We will open the gates of our city to those who deserve to enter,” she has Galt say, “a city of smokestacks, pipe lines, orchards, markets and inviolate homes. With the sign of the dollar as our symbol, the sign of free trade and free minds, we will move to reclaim this country once more from the impotent savages who never discovered its nature, its meaning, its splendor.” Can one get any closer to John’s vision of Babylon in the book of Revelation, where all wear the mark of the beast?
Former chair of the Federal Reserve, Alan Greenspan, who joined Rand’s circle in the early fifties, helped her do research for Atlas Shrugged. In early 2010, Greenspan was asked if the financial crisis signaled an indictment of Rand’s free-market ideology. His answer is instructive: “Not at all…There is no alternative to competitive markets if you want to have economic growth and higher standards of living in a democratic society…If you merely look at history since the Enlightenment…when all of those ideas surfaced and became applicable in public policy, we’ve had an explosion of economic growth, especially in developing countries, where hundreds of millions of people have been pulled out of extreme poverty and starvation…”
Greenspan and Ryan, and Rand are of course right about the explosion of economic growth resulting from global capitalism, but they appear blind to the eco-social costs of this growth. Half of the world’s 2.2 billion children currently live in poverty, almost a billion people lack access to safe water supplies, about 25 million acres of crop land are lost every year due to soil erosion, and 50% of the world’s non-human species may be extinct by the end of the 21st century. Further, global climate change resulting from “free market” industrial capitalism is threatening to make all these injustices far worse, in addition to other consequences.
As for past injustices, Rand’s celebration of the genocide of the native population (she calls them “impotent savages”) that once called Turtle Island home is a telling reminder that capitalism has always been wed to colonialism. In order to achieve perpetual growth, capitalist markets had to continually expand into untapped territories, there exploiting the labor and land of conquered peoples to turn a profit back at home. Today, what is exported, for profits, are not only the goods but the labor force. No wonder there are so many unhappy campers in the labor class who are now following a billionaire madman called Trump who has promised theme the moon in the well. From Rand’s and Ryan’s perspective, such exploitation was perfectly justified, since indigenous populations are not made up of free individuals, having no concept of rights or property ownership. Nor does Gaia or any of Her non-human creatures deserve the respect of properly rational individuals, since, following Lockean theories of property ownership, their value is inferior until produced for consumption in the human marketplace. The laws of the market are opposed to the Laws of the Creator.
In short, the accumulation of wealth has come to replace Wisdom as the most important aspiration in human life. Money has become the source of all value and meaning. “No one can serve two masters…You cannot serve both God and money” says the wisdom of the Christian gospel. Not the beautification and celebration of Gaia and Her creatures in the Name of God, but the production and consumption of Her resources in the name of the dollar is now the normal, “the good” way of life. There is an ontological chasm separating questions of meaning and morality from those of mechanism and motion.
Economics, now considered a positive science and therefore beyond the pay grade of philosophers and theologians, was once defined as the science of morality. It stands today, rather awkwardly, at the helm of our techno-capitalist civilization. We now have, not philosopher-priests, but capital- engineers who rule over the contemporary geopolitical arena. The question arises here: is economic “science” just the purveyor of an oppressive upper class ideology? The answer may be yes, given that ecology, is widely dismissed by many conservatives as a front for socialism. Many dismiss global warming as socialist propaganda. The sense of the purpose of life has been banished from reasoned political discourse and has been replaced by tweeting and texting. We may soon have a tweeter, incapable of rational discourse, as president of the US. Next we will see democracy going down the toilet and good old fascism returning together with racism and xenophobia. The founding fathers, children of the Enlightenment, must surely be turning in their graves.
Ecology, and consequently ecosophy, is another fundamental scientific reorientation, a revolution in self- and cultural understanding that matches, if not exceeds, in importance the sixteenth-century Copernican astronomical revolution. Unfortunately, the influence of ecological science on public policy has been superficial, leading only to slightly more efficient light bulbs and hybrid gas-electric automobiles. So long as ecology remains narrowly scientific in the secular sense, concerned with how and not why, it can penetrate no deeper into humanity’s dysfunctional cosmo-political orientation. “Home,” in the individualized techno-capitalist context, means now my home or your home; Gaia–our home–has receded into the neglected background of human life.
To be sure, this eco-social crisis of our age has its roots in the rupture between religion and science, especially the science of economics. In order to reunite the how with the why, humanity must remember its proper relation to creation and its Creator. Ecosophy, I would suggest, is the fruit of such memory, the wisdom of home that, when watered, grows as a great tree from the soil of every earthly soul. Ecosophy brings economics back to its roots in moral science and theology, and enchants ecological science so as to renew humanity’s connection to a living creation. But it must not be just a resurgence of the paganism of old. The Christian religion is an especially important well to explore in relation to the contemporary eco-social crisis, since modern Western science and technology were born out of its cultural matrix. Secularity, in other words, can itself be understood by a Christian as an inevitable moment in the historical unfolding of Christ’s incarnation. Without historically situating modern Western civilization in the context of Christianity, secularity is all too easily misunderstood and identified with being modern and progressive, which eventually become inevitable and whose denial puts one at risk of being branded a medieval obscurantist.
As radical a break with the past as it may appear to be, Enlightenment secularism is evidently not best characterized as the rise of individual rationality above commonly held myths, nor as the firm grasp of scientific truths and technological powers that can replace religious delusions and magical incantations. The evidence of the inadequacy of such a triumphant characterization of modernity is legion: the isolated modern consumer is ruled over by perhaps the most deceitful, destructive, and oppressive myth of all, the myth of the market as above examined via Ayn Rand and Greenspan.
Secular philosophy’s failure to engage the market-driven metaphysics of techno-capitalism for fear of trespassing into theology has allowed the “science” of capitalist economics to upstage the Wisdom of creation. Any hope of finding orientation in these chaotic times depends upon a renaissance of the poetic science of God’s Wisdom. The human, as the imago dei, is tasked with the renewal and maintenance of the creation covenant. Genesis 1:28 calls us not so much to “subdue” and to “dominate,” but “to harness or to bind” heaven and earth, to “maintain the bonds of creation.” As the children of Wisdom, we are called upon by our Creator to be co-creators with Her in all our deeds and all our speech. To be made in the image of God is to be God’s poet, the namer and storyteller of creation.
So there are definitely two competing visions, that of the life of the market versus that of the miracle of life. The life of the market is that of ruthless competition, the struggle for existence between selfish animals, who come from dust and to dust return. The miracle of life is that of spiritual communion, the joy of co-creation amongst loving angels. The former is a morality rooted in the shallow pleasures of private accumulation, while the latter calls humanity to participate with Christ in the renewal of all creation.
The miracle of life can be understood through an ecosophic perception of the sacramentality of creation as a Theilard de Chardin or Thomas Berry understood it. Consider Gaia’s relationship with the Sun, that most generous of celestial beings. The Sun sacrifices its own body to give away vast quantities of energy to Gaia without any expectation of return. Not a single quantum of energy could be transacted between living beings upon the surface of earth without the Sun’s primordial generosity. This is what the quote by Gorbachev at the head of this article refers to. This is as true of the monetary transactions of the human economy as it is of the ecological transactions of soil and plants. Life is a gift, not an earning, a celebration of divine surplus, not a competition amidst material scarcity.
Contrary to Rand’s racist ideology, the native populations of pre-conquest America understood the meaning of the Sun’s splendor deeply enough to ritually organize their lives on earth to reflect the same patterns it was performing in heaven. Extravagant potlatch celebrations were held in honor of births, weddings, funerals, and other rites of passage. Natives would gather together for great feasts gifted by wealthy families, and to sing and dance in honor of their divine ancestors. These ceremonies provide evidence that not barter, as classical economists assume, but gifting was the earliest form of exchange. Potlatch celebrations were outlawed by both Canadian and US governments in the late 19th century, and remained so until 1951. As modernity unfolded, traditional sacraments were increasingly considered to be culturally constructed symbolic performances, rather than theurgic events opening an economy between creature and Creator. Skepticism of inherited norms and revealed truths steadily increased as individuals turned to their own reason and values for guidance concerning ultimate matters.
Weber famously argued that it was the downplaying of communal ritual among the Protestant laity that first made possible the disenchantment of the world, the formation of the private modern subject, and the subsequent rise of techno-scientific capitalism. God, even if not quite dead, had all but fled the realms of space and time. Free of the sacred places and liturgical calendars of traditional sacramental religion, the modern individual no longer mirrored the celestial economy of angels, but remade the earth in his own fallen image.
Potlatch was practiced by native communities as a form of ritual participation in the divine effulgence of creation. Sharing in Gaia’s bounty, they lived like the Sun, for glory rather than for greed. The Great Economy is “reflected in God’s Sabbath delight, a celebration of all life, an affirmation of the right of all to be and to thrive.” The profane economy of the market, on the other hand, reflects the sinful nature of an alienated humanity, more interested in its own shortsighted pursuits than the flourishing of all creation. Reintroducing theologically grounded and ecologically sensitive morality into the norms of the marketplace will require an initially painful reorientation of modern human life, the crucifixion of the old to make way for the new. In order to come into alignment with the Wisdom of creation so as to participate in God’s ongoing artistry, everything from our scientific understanding of life and energy to the time-anxiety underlying our socio-economic commitment to work must be re-imagined.
Ritual practices like potlatch break down the dichotomy that normally exists between work and play. The Jubilee year and Sabbath commandment provide Biblical parallels to potlatch. On the 7th day of creation, God rested. Our human “holy days” call us to rebalance creation by making time for rest and re-creation. In Jesus’ time, Genesis was understood as the pattern of world history: the 6th day was considered the human age, the time when Adam is called to work with the Wisdom of the Creator to bring about the completion of the creation, so that all may rest on the 7th day. The completion of creation on the 7th day is the coming of the Kingdom wherein God becomes “all in all,” bound up in relational joy with creation.
In order to imagine, and to co-create, the Great Economy of the Kingdom, it is first necessary to free ourselves from the anxieties of the world of working. This, I submit, is best outlined in Franciscan spirituality which advocates enjoying and praising nature rather than the exploitation and the rape of nature. Anxiety makes the problems of the market apparent to us, but uncovering their solution requires that we release ourselves from its world-distorting grip. Unlike the anti-religion of the market ruling over the world of working, wherein “time is money” as Ben Franklin famously quipped, Christianity calls us to observe the birds of the air and the lilies of the field living without toil: “And who of you by being worried can add a single hour to his life?” Time needs to be found to smell the roses.
Play, like the perception of Wisdom, opens up a non-ordinary reality, allowing us to transcend the everyday world of work. The idea is not to transcend work entirely, but to recognize its relativity in regard to all the other experiential realities that are engaged with during a full 24-hour cycle of earth’s rotation (sleep, dreams, etc.), or the full span of a mortal life (birth, love, near death, death, spiritual vision, etc.). Work will always be necessary for survival, but the question remains: why survive? If not to play, then for what? We are back to the question of the purpose of the universe.
Ritual performance, and the creative efflorescence it encourages, is at the existential core of our lives, and indeed is the beating heart at the center of creation. We might sometimes reflect and recall that the purpose of all our science, technology, industry, manufacturing, commerce, and finance is celebration, planetary celebration. That is what moves the stars through the heavens and the earth through its seasons, as Dante intuits at the end of his journey in the Divine Comedy. The final norm of judgment concerning the success or failure of our technologies is the extent to which they enable us to participate more fully in this grand festival.
The meaning of the world and the order of the cosmos must be enacted, or imaginally bodied forth. The human imagination, the Seal of creation, does not receive the world’s meaning ready-made, but must participate in its making: The meaning of earthly life soon dissolves unless we are willing to play, to make imaginally present what would not otherwise be so. Imagination is the soul’s temple, the holy of holies within which immanence and transcendence meet and give birth to worlds worth living in. In this way, everyday is made holy, and all our work becomes a form of worship. Religion, science, art, and indeed, culture in general, are all born out of playfulness. Humans may not be the only creatures who play, but surely only we take play seriously enough to die for it. Perhaps Socrates had something like that in mind when he said that “the unexamined life is not worth living.”
Contrary to this vision of creation rooted in play, biologists since Darwin have tended to understand evolution primarily as a vicious competitive “struggle for existence” amidst scarcity, where only the fittest survive. More recently, the work of James Lovelock and Lynn Margulis has entirely transformed Darwin’s picture of the biosphere, a picture that perhaps reflects the economic conditions holding sway in 19th century England more so than the natural conditions of earthly life. Lovelock’s Gaia theory has shown that life is necessarily a planetary affair, constituted by a massively interconnected web of biotic and abiotic feedback loops. Margulis’ research on the bacterial basis of all life and her theory of the origin of species via symbiogenesis reveal that lateral gene transfer (gene gifting) and cooperative symbiosis are the primary engine of evolution.
Energy is not compulsive work, but “Eternal Delight.” Nor is God’s ongoing creative artistry tyrannic or compulsive, but Genesis’ acts of creation must be read in concert with the wisdom of Proverbs and the passion of the Gospels. God did not create the world out of nothing, but beget it and suffered it with Wisdom. Lacking such an ecosophic perception of the true nature of reality has left modern humanity ignorant of why Gaia is the way She is ever hearing, but never understanding…ever seeing, but never perceiving. This ignorance hardly stopped us from learning how many of Her seemingly isolated parts worked, and how we might manipulate them for our own profit. Cunning power became our knowledge.
As a St. Francis clearly perceived the Great Economy is in our midst and it does not reside in accumulated wealth. Wisdom, too, is all around and he who has ears, let him hear. If the heart be reached, not through reason, but through imagination, then healing humanity’s eco-social wound must begin there. Enlightenment conceptions of the “state of nature” must be entirely re-envisioned, such that Gaia’s values become the soil out of which the human soul imagines its own. To be made in the image of God is not merely to be capable of thinking His plan after Him, but to be co-creator with Christ of the Kingdom, on earth, as it is in heaven.
In conclusion, I wish to suggest that ecosophy should not be a mere throw-back to pagan “nature worship” as a way to reconnect to the sacred (all well and good in itself), but it should be more; it should be the culmination of a genuine Christian Franciscan spirituality which remembers God’s creation and through nature finds the way to a new imaginative journey such as the one begun by Dante “in the middle of the journey of our lives” which ends, in the last line of the Divine Comedy, with “the love that moves the sun and the other stars.” Let those who have ears, let them hear.
Proof of Human Impotence and Agency in Climate Change While Disasters Multiply
To be rational is to know that weather events cannot be causally related to climate change, although exacerbation is another issue. Yet when the news is full of record setting fires in California and Greece and Australia, temperature records tumbling, and typhoons and hurricanes relentless in their intensity, one might be forgiven for wondering.
Those who are not climate scientists can only interpret research done by others for the general public and form opinions colored by their work. That sum of work as it develops becomes more frightening by the day, with a strong fear the predictions will come true earlier than anticipated.
Now there is new climate research on the troposphere, a region extending from the surface of the earth to 16 km (10 miles) at the tropics and 13 km at the poles. Researchers have studied the amplitudes of the annual cycle of tropospheric temperatures, the highs and the lows, and how these have changed over time. Above all, they have examined human agency.
The news, as they say, is not good. Their results the authors state, “provide powerful and novel evidence for a statistically significant human effect on earth’s climate.” They call it ‘anthropogenic forcing’.
As a consequence we have “pronounced midlatitude increases in annual cycle amplitudes in both hemispheres.” These are repeated in satellite data. It means higher tropospheric temperatures in summer and lower in winter.
Not only is there “seasonality in some of the climate feedbacks triggered by external forcings” (read human fingerprint), say the authors, but worse “there are widespread signals of seasonal changes in the distribution and abundance of plant and animal species.” In other words, we are screwing up wildlife, both plant and animal.
It is as if the air in the earth’s attic is warmer in summer and colder in winter. And its air conditioner, the tropical rainforest is on the blink. Greed for hardwoods and farmland has resulted in serious depletion.
Meanwhile, carbon dioxide levels continue to soar, exceeding 412 ppm on May 14, 2018. The last time the earth reached a 400 ppm threshold was several million years ago. The human footprint here is proven through the negative delta13C levels caused by fossil fuel use because plants are lacking in the 13C isotope of carbon. Combining the CO2 rise with increasing tropospheric temperature cycle amplitudes can only magnify the problem. A new report in the Proceedings of the U.S. National Academy of Sciences lays out a scenario for a self-reinforcing feedback loop, a ‘hothouse earth’ at which point no human action could prevent catastrophe.
A quick glance at recent weather disaster reports, several within a week, should satisfy skeptics of the exacerbation of extreme events:
The Mendocino Complex fire in California is the largest in the state’s history. It is uncontrollable and expected to burn through August.
Record breaking rains in Western Japan have resulted in floods causing over 150 fatalities and mudslides knocking over and destroying homes. “We’ve never experienced this kind of rain before,” said a weather official.
Floods in France have led to the evacuation of 1600 people. The flooding comes after the area and much of Europe suffered extremely hot weather. Thus in July, devastating wildfires in Greece killed 92 people. And as warning in Southeastern Australia, the bushfire season has been brought forward two months from October due to excessively dry hot weather.
Extremely heavy rains in Toronto have flooded the city. Two men trapped in a basement elevator were rescued through the heroic efforts of first responders, who swam to the elevator and used a crowbar to open the doors. There was just a foot of breathable air when the men swam out.
The climate story is not new; from Svante Arrhenius, the Swedish scientist who foresaw global warming from the use of fossil fuel (and thought it to be fortunate for Northern Europe) to James E. Hansen the climate scientist who, in historic Senate testimony on June 23, 1988, gave clear warning of the greenhouse effect that was changing the earth’s climate.
The Intergovernmental Panel on Climate Change was established later that year, although the Montreal Protocol a year earlier had set the stage. The Fifth IPCC Assessment was published in 2014 and the next one is due in 2022. Yet, what have we learned?
On July 19, 2018, the House of Representatives passed a non-binding resolution, H.Con.Res.119, denouncing a carbon tax as detrimental to the U.S. economy. As we march to climate self-destruction, the president wants to increase the use of coal and has withdrawn from the Paris Agreement.
So there we are … the ostrich syndrome in full effect.
To beat hunger and combat climate change, world must ‘scale-up’ soil health
Healthy soils are essential to achieve ‘Zero Hunger’ – and other Sustainable Development Goals (SDGs) – peace and prosperity, the United Nations agriculture agency chief underscored in Brazil at the World Congress of Soil Science.
On Sunday, more than 2,000 scientists gathered in Rio de Janeiro under the theme “Soil Science: Beyond food and fuel,” for a week of exploring the increasingly complex, diverse role of soils; grappling with resilient agriculture practices to address environmental and climatic changes; and confronting threats to food security and sovereignty.
“Soil degradation affects food production, causing hunger and malnutrition, amplifying food-price volatility, forcing land abandonment and involuntary migration-leading millions into poverty,” said José Graziano da Silva, the Director-General of the Food and Agriculture Organizaation (FAO), in a video message noting that approximately one-third of the Earth’s soil is degraded
The FAO The Status of the World’s Soil Resources report had identified 10 major threats to soil functions, including soil erosion, nutrient imbalance, acidification and contamination.
Mr. Graziano da Silva stressed the importance of sustainable soil management as an “essential part of the Zero Hunger equation” in a world where more than 815 million people are suffering from hunger and malnutrition.
Soils and climate change
“Although soils are hidden and frequently forgotten, we rely on them for our daily activities and for the future of the planet,” the FAO chief said, underscoring the important support role they play in mitigating or adapting to a changing climate.
Mr. Graziano da Silva specifically pointed to the potential of soils for carbon sequestration and storage – documented in FAO’s global soil organic carbon map.
“Maintaining and increasing soil carbon stock should become a priority,” asserted the UN agriculture chief.
He also noted how soils act as filters for contaminants, preventing their entry into the food chain and reaching water bodies such as rivers, lakes and oceans, flagging that this potential becomes limited when contamination exceeds the soils’ capacity to cope with pollution.
In his message, Mr. Graziano da Silva noted the Global Soil Partnership in which FAO works with governments and other partners to build technical capacity and exchange knowledge on sustainable soil management through the Voluntary Guidelines for Sustainable Soil Management.
“Let us make soils a vehicle of prosperity and peace, and show the contribution of soils to achieve the Sustainable Development Goals,” concluded the FAO Director-General said.
Caribbean Aims to Become World’s First Climate-Smart Zone
A ground-breaking partnership to support the Caribbean’s ambition to become the world’s first ‘climate-smart zone’ launched today. 8 Times Olympic Gold Medal Winner Usain Bolt was in attendance to help fire the starting pistol for the Caribbean ClimateSmart Accelerator, which will be led by the Caribbean leaders to create the world’s first climatesmart zone.
The Accelerator has created an unprecedented coalition including 26 countries and over 40 private and public sector partners which will implement climate solutions for resilience, renewable energy, development of sustainable cities, oceans and transportation. This climate-smart zone will not only protect the region but create jobs and a new economy in climate-smart infrastructure.
The Caribbean Accelerator has a vision which builds from the strategies of regional governments and agencies, including CARICOM and OECS. Although it has only just launching, it has already started to lay the foundations for success with initial Caribbean Climate-Smart projects including:
IDB’s US$1billion commitment to climate-smart investments: The Inter-American Development Bank announced that it will partner with the Accelerator to program and implement the additional $1 billion in funds that it pledged for climate smart-investments across the Caribbean region at the Paris One Planet summit. This additional funding will build on an existing portfolio of over $200 million to support innovative solutions focusing on low carbon emissions, sustainable infrastructure and energy efficiency projects in the wake of natural disasters, drawing from low-cost blended finance and contingent credit facilities.
The IDB also announced that they will provide $3 million as start-up funds to the Accelerator to help get this important initiative successfully up and running, with the first $1.5 million available this year.
Grenada Climate Smart City: The Government of Grenada announced the start of the implementation of a $300m project to create the world’s first “climate-smart city” with initial support from the Green Climate Fund (GCF) to help catalyse the project. Closely following a recent GCF investment into Grenada for a $48.7m climate-smart water project
Ocean Resiliency: An anonymous entrepreneur is investing $2m to support the Belize government’s ocean protection efforts, ocean advocacy across the Caribbean, and entrepreneurs deploying business solutions to benefit the ocean like Algas Organics, which is turning the sargassum nightmare into a business opportunity creating fertilizer to support a thriving agricultural sector in the Caribbean.
The World Bank Group: The World Bank announced a three-year commitment of $1 million annually in in-kind services for the Accelerator, and is supporting Caribbean countries with an almost US$2 billion portfolio focused on strengthening resilience and financial protection against disasters – including US$1 billion in concessional financing from the International Development Association (IDA).
Airbnb: In partnership with the Accelerator, Airbnb is helping to weave a community of hosts who are ready to respond and build a more resilient Caribbean. The company is doing this by allowing hosts to open their homes to disaster survivors and relief workers free of charge. Hosts waive their fees and Airbnb waives theirs. To date, over 11,000 people in need have been housed through the Open Homes program and it’s now expanded to the Caribbean.
Zero Mass Water, a member of Breakthrough Energy Coalition, are solving the drinking water problems for the pediatric wards of 2 major hospitals in Jamaica, through the installation of 20 of their Source Hydropanls, which will make clean, filtered drinking water out of air for the next fifteen years.
Accelerator Speed Award: Usain Bolt announced an annual climate-smart “Speed Award”.
Identifying the best initiatives across countries, companies, communities and individuals. The first winners will be announced in June 2019.
Sean Paul a Grammy award winning Jamaican Musician, was announced as an official Ambassador of the Accelerator, with a focus on Oceans.
The TIDES Foundation announced a generous grant of $200,000 to the Accelerator.
Caribbean institutions and agencies – including governments, CARICOM and the OECS – have already started to use the Accelerator’s unique platform of public and private stakeholders to make a difference.
Speaking at the launch, Prime Minister of Jamaica, Andrew Holness said: “Being climate-smart means putting the people of the Caribbean at the centre of all we do – to protect them from the challenges of climate change. The Caribbean Accelerator will also encourage job creation, social inclusion and economic growth. These benefits will only come when Governments, the international community and the private sector work together to overcome barriers and generate the investment that will benefit us all. That is why I am excited by the potential of the Accelerator to join the Caribbean with global partners who share our vision to see investment grow in the years ahead.” Luis Alberto Moreno, President of the Inter-American Development Bank has played a key role in bringing together a multinational coalition of public and private partners to fast track public and private investments over the next five years.
Luis Alberto Moreno, the President of the Inter-American Development Bank, stated: “The IDB Group reaffirms its continued and historical commitment to the Caribbean and will work with leaders of the region to improve lives by creating climate-smart and vibrant economies, where people are safe, productive, and happy. We hope that through this Climate Smart Coalition, in addition to offering new affordable financing, we will use the IDB’s extensive regional experience and presence on the ground to work closely with the people of the region to design their Caribbean of the future, today.”
Speaking at the event today Sir Richard Branson said: “Our goal is ambitious and bold: we are creating the world’s first climate-smart zone. We have a vision of a Caribbean which is greener, stronger and more resilient than ever before – built on innovation, powered by clean, sustainable energy and accelerated by public and private investment.”
Jorge Familiar, World Bank Vice President for Latin America and the Caribbean, said: “We are committed to a stronger, more resilient, and climate-smart Caribbean. Working together, bringing in international partners and increasing private sector participation will be key to maximize financing for development and create opportunities for all.”
The coalition was first announced in Paris last December (https://www.caribbeanaccelerator.org/) and since then it has grown from 11 to 26 Caribbean countries, with over 40 private sector partners to implement informative climate action across the Caribbean region.
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