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Globalization, Savage Capitalism and Ecosophy

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“We will open the gates of our city to those who deserve to enter, 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.”-John Galt, in Atlas Shrugged by Ayn Rand

[yt_dropcap type=”square” font=”” size=”14″ color=”#000″ background=”#fff” ] D [/yt_dropcap] espite the expressed discontent of many people with a savage capitalism unconcerned with the plight of the poor and disadvantaged, the slogans that capitalism is the best of all possible economic systems and a better one has not been imagined yet. Nowadays it is not uncommon to come across statements such as this by the so called experts in economic matters: “There is Socialism and there is Capitalism, and a better alternative does not exist.”

This mind set was reinforced in the 20th century by the writings of Ayn Rand and continues in the 21st century. For example, following the financial crisis of 2008, her thought, perhaps the world’s most popular purveyor of the myth of the market, has seen something of a resurgence. There are influential political leaders, speaker of the House Paul Ryan being 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,” (quite 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.

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 and is soon to be their president, and alas, my president too. 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 seem to be 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.

Let’s now take a brief look at pagan nature religions. Some see them 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 contemporary politics this is the ideology or the underlying philosophy 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, leading to the de-sacralization of nature in thought and deed. Healing the rift, so the argument goes, will require a profound shift in our collective consciousness, a feat to be accomplished by the priests of this new religion. Some deep ecologists call it “the chthonic imperative” while some call it “the re-enhancement of the world,” and others 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 the ritual worship of Mother Earth, and other practices.

Some common attributes that can be listed as 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.

But despite all this, modern science continues to reorient humanity’s understanding of and relation to earth and the larger universe by way of positivism. Only science has the “enlightened” answers to the problems of modern life. What is lost sight of is that those problems quite often were produced by an the abuses and extremisms of science that says that progress is inevitable and what comes at the end is always the best. It it? Look around.

The discoveries of modern science 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. The universe could not have created itself and given itself a goal and an end. 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. The Socratic “knowledge is virtue” has been replaced by the Baconian “knowledge is power.”

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 now have a tweeter, incapable of rational, wise, moderate common sense 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 signs are there.

The founding fathers, children of the Enlightenment, must surely be turning in their graves. One prophet of this state of affairs was the poet William Blake who acutely perceived this chasm between the Wisdom of Creation wisdom and a modern extreme rationalism that has become a monster devouring its makers as a sort of dragon or Frankenstein monster.

Let’s now look at 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, as well as liberal arts 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 cannot 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, just as the Renaissance was. The Renaissance cannot be understood as a mere resurgence of Greco-Roman civilization. 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 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 as expressed philosophically by a Giambattista Vico. 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 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 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.

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.

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. It needs to be added to rationality, so that one can live a full human life. 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. Energy is not compulsive work, but “Eternal Delight.” Nor is God’s ongoing creative artistry tyrannical 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. 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 conceived as power.

As a St. Francis clearly perceived, as a mystic with no academic degrees, the Great Economy is in our midst and it does not reside in accumulated wealth and knowledge. It resides in Wisdom which is also all around. If the heart be reached, not through reason, but through imagination, then healing humanity’s eco-social wound must begin there, with the heart and with the imagination. Enlightenment conceptions of the “state of nature” must be entirely re-envisioned, e.g., Gaia’s values becoming the soil out of which the human soul imagines its own values. 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 (fine in itself), but it should go beyond; 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.”

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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Global Environmental Governance and Biden’s Administration

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Being the largest emitter of greenhouse gas in the world, it is the responsibility of U.S to contribute expeditiously to manage the environmental issues at domestic and international level but the previous government, under the leadership of Trump, took back seat and reversed all the decisions of Ex-president Barack Obama to combat the climate change. Unlike this, New Elected President, Joe Biden, who is very enthusiastic and firm to fulfill all the promises regarding climate change which were done during the general election’s campaign. Moreover, he views climate change a thwart to national security. One of the biggest achievements associated with Biden’ administration regarding environmental issues is to bring U.S back into Paris Climate Accord and brought executive order’’ Protecting Public Health and the Environment and Restoring science to tackle the climate crisis’’ on the surface.

A flurry of changes to U.S environment policy is going to play a constructive role in global environmental governance under Biden administration. Even before elections, climate change was one of the top priorities and aimed to put the U.S on a path which leads towards ‘’ Zero Net’’ greenhouse gas emission. In the very early of His office days, He is very committed to deal with the climate change as they hosted ‘’ Climate Day’’ to introduce government climate centric approach to emphasize on the climate change.  Biden administration also ordered to revoke a permanent issued for Keystone XL oil pipeline which trump issued for extraction of oil and energy which is dangerous to national ecosystem. In addition to this, they are also very active to promote US role to tackle the climate change at domestic and abroad. At domestic level, Biden’s actions are speaking louder than the words as he has ascribed the climate crisis with a national emergency. At the time of his inauguration, Biden said: ‘’ A cry for survival comes from the planet itself, a cry that can’t be any more desperate or any clearer’’. He also directed his cabinet to work on the policy of ‘’ social carbon cost’’ to measure the cost of actions and how costs will impact the climate change. He endeavors to control the climate change by keeping a strict eye on the big project’s reviewing process before working under the National Environmental Policy Act which calculates the social costs of greenhouse gas emissions.

On international level, Biden has been striving to improve the spoil image shaped by the previous government regarding global environmental governance as he has declared to rejoin the Paris Climate accord which would help to reduce the greenhouse gas emission. In the result of this action, Biden was welcomed by the General Secretary of the United Nations and French Prime Minister Emmanuel Macron by saying ‘’ Welcome Back to the Paris Agreement’’. Moreover, Biden Administration is very determined to convene a global climate summit on the earth day to encourage leaders to align themselves with scientist to alleviate the impacts of climate change. On international forums, US need to cooperate and compel the economic trade partner to take actions to combat with climate crisis. One of the essential steps taken by the Biden administration is to manage the climate refugees which aim to make strategies to compensate the climate affected migrants.

The thin majority of democratic in the senate does not only limit the possibility for Biden to achieve climate change reforms along strong anti-climate lobbyist business group who are inimical to the reforms particularly relevant to vehicle, power plants and oil and gas drilling industries. Without new climate legislation from congress, it would be not an easy task to implement the climate agenda across the borders. The vocal resistance comes from the coal production sectors which result in burning of fossil fuels and caused of greenhouse gas emissions. Whereas, few sectors are opposing the agenda there are also companies specially electrical vehicles are exclusively offering assistance to Biden for the sustainable development. Undoubtedly, environmental organizations and scientists community applauded the Biden decisions but few business groups have also filed a lawsuit against Biden to not stop the new permit for oil and gas drilling. There are also concerned raised by the community that climate actions will delete many jobs and cause of upsurge in unemployment percentage across the federation.

It is very evident from the ambitions of Biden’s action regarding climate crisis that he is very interesting to mitigate and curb the climate change but it will require highly comprehensive strategy aims to manage the reforms in laws while taking congressmen in confidence because most of them are not in favor of climate actions due to clash of interests. On the other hand, there is need to work on renewable energy resources at domestic and international level and for this US should compensate the companies to compete with the old capitalized firms which do not want safe and peaceful planet. Moreover, there is need to bring reforms in existing environmental treaties and their compliance process which should be strictly followed by the harsh actions against the violators. The process of financing the agendas which are very environment friendly and transforming the resources to the periphery states should be done swiftly to improve the environment across the globe. The aims of achieving sustainable development should be promoted and supported by the US across the world.

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EU-Asian Partnerships are necessary to prevent the next pandemic

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COVID-19 has demonstrated the vulnerability of global supply chains and revealed the ever-increasing ecological dangers of industrial expansion, which has amplified the risks of diseases migrating from animals to humans. This is demonstrated in a new report launched by UN Secretary-General Antonio Guterres which argues that to prevent future pandemics the world must cooperate to addresses interlinked challenges presented by biodiversity, pollution and the climate crises. The UN chief encouraged everyone to use the report to “re-evaluate and reset our relationship with nature”. 

 This is precisely the time for countries in the European Union (EU) to re-evaluate their trade relations with producer nations in order to protect local environment and prevent deforestation.

The relationship between deforestation and public health and cannot be denied. Unfortunately, in recent years the EU’s economic model has not paid sufficient attention to sustainability, trade and global forest management. So far, the EU’s approach to trade has ended up alienating the most important areas of biodiversity in Asia, while emboldening some of the biggest despoilers of biodiversity and polluters in the Americas. 

The Konrad Adenauer Foundation, the leading think-tank of Germany’s ruling political party, has published its own  report  on how EU policies have unfairly targeted Asian commodities by fostering  protectionist market dynamics which harm the environment.

In one case in point, the EU initiated a ban on the import of palm oil from 2030, as a means to reduce  deforestation in Asia. However, scientific evidence actually indicates that sustainably cultivated palm oil is far better than other seed oil alternatives – rapeseed, coconut, soy and sunflower. Those commodities need up to ten times more land to produce the same amount of oil. Therefore, instead of halting deforestation, the ban simply transfers the effects of ecological degradation elsewhere – namely within the EU on the back of domestically produced commodities.

Meanwhile the EU continues to import beef and soy, the top two contributors to deforestation globally. In fact, beef production requires more than double the forest land than for the production of soy, palm oil, and wood products combined. Land clearing for beef and soy production in the Amazon has reached a 12 year high, leading scientists to warn of an irreversible ‘tipping point’  that could mean huge drought, forest death, and release of great amounts of stored carbon to the atmosphere.

As the Konrad report indicates, the move to ban palm oil while maintaining beef and soy imports is a double standard that has created a trust gap between the EU and ASEAN nations. This has inhibited collaborative efforts to combat deforestation as EU policies exclude ASEAN nations from important sustainability debates. Moreover, the EU ban does nothing to cease palm oil production. Producer nations will continue to produce without adhering to EU environmental standards and regulations. This will spell disaster, not only for the diverse wildlife found in Asia’s tropical forests, but for humanity’s public health – a correlation which cannot be divorced from the economy.

If the EU sought out a trade deal with ASEAN then it could integrate mandatory sustainable standards and enforce regulations to produce sustainable palm oil and limit deforestation.  The EU could also work with existing schemes like the Malaysian Sustainable Palm Oil (MSPO) standard, which purportedly meets the EU’s key sustainability criteria and is the standard against which almost 90% of Malaysian palm oil is now produced.

This is an example of how the EU has overlooked Asian success stories in creating adaptable blueprints through strict and proactive measures which have largely kept the virus at bay and allowed their economies to stay afloat. While Europe’s economy is only expected to grow by 3.7% in 2021, ASEAN nations are predicted to rebound over 6%.

That means we could have the best of both worlds; trade that opens up two powerhouse regions to a new era of economic vitality and cooperation – underpinned by ecological conservation through an unfailing commitment to protect pristine ecosystems, exotic wildlife and precious forests.

 The EU should use the lessons of the pandemic to capitalize on its environmental goals, working with producer nations to ensure they are participating in ethical markets and enforcing sustainable practices which maintain biodiversity.

If the EU can build a global coalition with Asia, which prioritises trade and sustainability, they can underpin a bold new era in the fight for thriving, Covid-free economies.

Such cooperation would empower the European Union to encourage environmental consciousness across Asian economies—by incentivising compliance with laudable environmental goals and dis-incentivising noncompliance. There would be significant economic benefits to EU consumers as well like access to efficient and affordable edible oils from rapidly growing emerging markets. While in turn the producer would have access to the EU’s uniquely large market.

These are clearly more than enough reasons to compel the EU to act. Let’s hope they start soon.

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Making Women Visible in Plastic Waste Management: Examples from Indonesia

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Plastic Waste: Long History, Massive Consumption

Plastic was invented by John Wesley Hyatt in 1869 and has an original sense of “pliable and easily formed.” It is known as a polymer material. However, Leo Baekeland introduced the revolutionary of plastic in 1907, with the intention of creating a material that could be used as an insulator, was versatile, heat resistant, and could be mass-produced in large quantities. The glory of plastic was exalted during World War II, when the plastic industry in the United States expanded rapidly. Since it could be used to replace natural resources that had become scarce due to the war, plastic use peaked during that time span. Since then, plastic has been touted as an “award-winning” commodity due to its plethora of uses. Unfortunately, the use of plastic distracted in the 1960s as people became more worried about environmental issues and discovered that many coastal lines in America were littered with plastic waste.

These days, plastic can be categorized as the most manufactured materials in the world and commonly used by society. From the latest data by IUCN, over 300 million tons of plastic are manufactured yearly and utilized as main materials for industry and households. About 8 million metric tons of plastic wastes end up in our coastal zones every year, posing a serious threat to our marine ecology and ocean sediments. By the end of 2040, it is estimated that the amount of plastic waste dumped along the coast will be tripled compare with today.

In most developing countries, plastic contamination has become a major problem that requires immediate concern and management. Indonesia is currently the world’s second-largest plastic polluter after China, and produces about 200,000 tons of waste every day, which is thrown into the coastal areas. Despite the fact that there are plenty studies on plastic waste, people still ignored the problem due to their lack of knowledge and awareness about how harmful the effect could become in the upcoming years. Plastics production and consumption will make greater impacts not only on human health because it contained chemicals, but also will change human behavior to environment, both men and women. In Indonesia, women take role as the main contributor to raise such awareness in segregating and sorting plastic waste. This fact is parallel with the research that has been conducted by Phelan et al (2020) in two small islands in Indonesia (Selayar and Wakatobi), which found that women are mostly identified as binners (those who manage waste disposal) while men are likely identified as litterers. It was noted that almost 60% of women are in charge of household waste management, while only 40% of men involve in this activity. Women are expressing an interest in learning more about waste management, especially to learn about the next steps or what happens to the waste after disposal. Men, on the other hand, are taking important roles in waste collection and disposal process.

Gender Sensitive Approach to Manage Plastic Waste

Women play an important role in the use and recycling of plastic, but their contribution is often overlooked by many stakeholders. Plastic waste management is viewed solely from a scientific standpoint, with little consideration given to the gender implications. For example, at the micro level (households), it is customary for women to have control over the purchase of food and home-products (which has influenced them to use plastic packaging), but they may also be recycling and processing the plastic for other uses at the same time. As a result, their involvement and inclusion are critical in every attempt to enhance waste management and reduce plastic pollution. When looking at recent developments in the field, the relevance of gender-sensitive approaches to handling plastics becomes even more apparent.

Plastic waste management is not something that can be done overnight because it necessitates continuous steps and massive behavioral changes on the part of all parties concerned. Since women play such an important role in the use and recycling of plastic waste, it is critical to involve them as a key player in changing household and community disposal habits. Furthermore, as the primary caregivers in the home, women should raise awareness among family members about the dangers of plastic waste. Similar actions can be taken in society; for example, women can organize a soft-campaign and disseminate waste management information to the community (through regular social gathering conducted by women that called ‘arisan’ or regular religious meeting in community that called ‘pengajian’).Women, at the other side, cannot act alone; they need a cost-effective and simple plastic waste management system, as well as waste management training (which has been initiated by local governments and NGOs). Hence, providing a plastic collection station will help many stakeholders embrace this action. Finally, strong commitment and collaboration from relevant parties can help to improve plastic waste management.

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