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Green Planet

Globalization, Savage Capitalism and Ecosophy

Emanuel L. Paparella, Ph.D.



“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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Green Planet

Access to safe water: Is the green revolution around the corner?

MD Staff



Nature-based solutions can play an important role in improving the supply and quality of water and reducing the impact of natural disasters, according to the 2018 edition of the United Nations World Water Development Report. The study, which will be presented by Audrey Azoulay, Director-General of UNESCO, Gilbert Houngbo, Chair of UN-Water, at the 8th World Water Forum in Brasilia (Brazil), argues that reservoirs, irrigation canals and water treatment plants are not the only water management instruments at our disposal.

In 1986, the State of Rajasthan (India) experienced one of the worst droughts in its history. Over the following years, an NGO worked alongside local communities to set up water harvesting structures and regenerate soils and forests in the region. This led to a 30% increase in forest cover, groundwater levels rose by several metres and cropland productivity improved.

These measures are good examples of the nature-based solutions (NBS) advocated by the latest edition of the report, Nature-based Solutions for Water. It recognizes water not as an isolated element, but as an integral part of a complex natural process that involves evaporation, precipitation and the absorption of water through the soil. The presence and extent of vegetation cover across grasslands, wetlands and forests influences the water cycle and can be the focus for actions to improve the quantity and quality of available water.

“We need new solutions in managing water resources so as to meet emerging challenges to water security caused by population growth and climate change. If we do nothing, some five billion people will be living in areas with poor access to water by 2050. This Report proposes solutions that are based on nature to manage water better. This is a major task all of us need to accomplish together responsibly so as to avoid water related conflicts,” declared the Director-General of UNESCO.

“For too long, the world has turned first to human-built, or “grey”, infrastructure to improve water management. In so doing, it has often brushed aside traditional and Indigenous knowledge that embraces greener approaches. Three years into the 2030 Agenda for Sustainable Development, it is time for us to re-examine nature-based solutions (NBS) to help achieve water management objectives”, writes Gilbert Houngbo, Chair of UN-Water and President of the International Fund for Agricultural Development in the foreword of the report.

Focusing on ‘environmental engineering’

So-called ‘green’ infrastructure, as opposed to traditional ‘grey’ infrastructure, focuses on preserving the functions of ecosystems, both natural and built, and environmental engineering rather than civil engineering to improve the management of water resources. This has multiple applications in agriculture, the greatest consumer of water by far. Green infrastructure can help reduce pressures on land use while limiting pollution, soil erosion and water requirements by contributing to the development of more effective and economic irrigation systems, for example.

Thus, the System of Rice Intensification, originally introduced in Madagascar, helps restore the hydrological and ecological functioning of soils rather than using new crop varieties or chemical products. It enables savings of 25 to 50% in water requirements and 80 to 90% in seeds while raising paddy output by 25 to 50%, depending on the region in which it is implemented.

It is estimated that agricultural production could be increased by about 20% worldwide if greener water management practices were used. One study cited by the Report reviewed agricultural development projects in 57 low-income countries and found that using water more efficiently combined with reductions in the use of pesticides and improvements in soil cover, increased average crop yields by 79%.

Green solutions have also shown great potential in urban areas. While vegetated walls and roof gardens are perhaps the most recognizable examples, others include measures to recycle and harvest water, water retention hollows to recharge groundwater and the protection of watersheds that supply urban areas. New York City has been protecting its three largest watersheds since the late 1990s.  Disposing of the largest unfiltered water supply in the USA, the city now saves more than US$ 300 million yearly on water treatment and maintenance costs.

Faced with an ever-increasing demand for water, countries and municipalities are showing a growing interest in green solutions. China, for example, recently initiated a project entitled “Sponge City” to improve water availability in urban settlements. By 2020, it will build 16 pilot Sponge Cities across the country. Their goal is to recycle 70% of rainwater through greater soil permeation, retention and storage, water purification and the restoration of adjacent wetlands.

The importance of wetlands

Wetlands only cover about 2.6 % of the planet but play a disproportionately large role in hydrology. They directly impact water quality by filtering toxic substances from pesticides, industrial and mining discharges.

There is evidence that wetlands alone can remove 20 to 60% of metals in water and trap 80 to 90% of sediment from runoff. Some countries have even created wetlands to treat industrial wastewater, at least partially. Over recent years, Ukraine, for example, has been experimenting artificial wetlands to filter some pharmaceutical products from wastewater.

However, ecosystems alone cannot perform to totality of water treatment functions. They cannot filter out all types toxic substances discharged into the water and their capacity has limits. There are tipping points beyond which the negative impacts of contaminant loading on an ecosystem becomes irreversible, hence the need to recognize thresholds and manage ecosystems accordingly.

Mitigating risks from natural disasters

Wetlands also act as natural barriers that soak up and capture rainwater limiting soil erosion and the impacts of certain natural disasters such as floods. With climate change, experts predict that there will be an increase in the frequency and intensity of natural disasters.

Some countries have already started taking precautions. For example, Chile announced measures to protect its coastal wetlands after the  tsunami of 2010. The State of Louisiana (USA) created the Coastal Protection and Restoration Authority following Hurricane Katrina (2005), whose devastating impact was magnified by the degradation of wetlands in the Mississippi Delta.

Nevertheless, the use of nature-based solutions remains marginal and almost all investments are still channelled to grey infrastructure projects. Yet, to satisfy the ever-growing demand for water, green infrastructure appears to be a promising solution complementing traditional approaches. The authors of the report therefore call for greater balance between the two, especially given that nature-based solutions are best aligned with the Sustainable Development Goals adopted by the United Nations in 2015.  Coordinated by the UN World Water Assessment Programme of UNESCO, the United Nations World Water Development Report is is the fruit of collaboration between the 31 United Nations entities and 39 international partners that comprise UN-Water. Its publication coincides with World Water Day, celebrated every year on 22 March.


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Green Planet

Role of an individual being to save the green earth



It is no secret that for decades, Earth has been incessantly abused, threatened, and destroyed. As man continues to put his selfish needs first, our environment suffers. The amount of destruction humans have caused in the past three decades is beyond comprehension – the glaciers in the poles are rapidly melting which is increasing the water level of the oceans; forests are quickly depleting; the percentage of greenhouse gases and other pollutants in the air is continuously rising, posing a threat to the already thinning ozone layer; energy reserves are exhausting, and the list goes on.

Isn’t it about time we started thinking about our beautiful planet and other life forms that inhabit it?

We all know that in an ecosystem, the well-being of one is closely and intricately related to that of another. Every living being – microorganisms, insects, animals, birds, plants – is dependent on each other for survival. The extinction of one species will naturally create an imbalance within the ecosystem, disturbing all other life forms within it.

Every individual has a role to play in preserving the Earth’s environment. A positive change, no matter how small, holds the ability to create a lasting ripple of change in the long run. Just imagine, if every individual all around the world (that is, 7 billion!) started doing their respective parts in reducing their carbon footprint and adopting the green way of living, how massive a change could we create! Taking baby steps and starting by adopting positive everyday habits could go a long way in saving the environment.

Here are a few things you, as an individual, could start doing to make this world a much ‘greener’ and better place.

  1. Adopt the 3R technique – Reduce, Reuse, and Recycle.

First, try to minimize wastage of resources and the domestic waste produced as much as possible. Buy only what you need, and it is a wise move to buy large packets(more quantity of product but less waste generated when it comes to packaging). Always reuse items that can be used more than once, such as grocery and shopping bags. Opt for washable utensils over disposable ones. Indulge in recycling products to create new products. People all around the world have come up with many unique ideas to recycle waste and create something new!

  1. Composting is the way to go!

Instead of dumping away the organic waste(vegetable and fruit peels, flowers, leaves, etc.) produced in your house daily in some landfill, try composting. Dig a pit in your backyard and start dumping the organic waste in it. When the hole is filled, cover it up with soil. The organic waste will decompose in several weeks and will serve as natural manure for the soil. This is the best way to start organic farming in your own backyard!

  1. Live Unplugged!

Always, always, remember to unplug used chargers from the sockets and switch off the lights, fans, and any other electrical appliance when not in use. You may not realize it, but these little acts of carelessness may be the reason behind your skyrocketing electricity bills. By switching off devices and appliances when not in use, you are not only cutting down on your energy costs but are saving a considerable amount of energy.

  1. Opt for energy efficient appliances

Replace the age-old and energy-hogging appliances in your home with the new, energy-efficient ones. Today, the market is filled with energy efficient bulbs, fans, heaters, air conditioners, TVs, refrigerators, and so much more. These devices deliver excellent performance while consuming minimal energy. Thus, the overall consumption of electricity in your house will reduce to a large extent, as will your utility bill.

  1. Plant Trees

Trees provide us with oxygen, shade, and bring rainfall. They are immensely needed to help combat the climate change that is taking the entire world in its grip. Do your part and make it a point to plant trees in your surrounding areas. You can take up the initiative during festivals or special occasions and create a tree plantation drive in your neighborhood. This way, you will encourage others to plant trees for a greener future.

Apart from these major steps, you can also save the Earth by doing the following:

Opt for public transport. Individual cars and automobiles not only increase the overall fuel consumption but also increase the air pollution every day. By riding public buses, trains, metros, etc., you can help reduce this.

Choose e-receipts and bills over paper bills. This will help save our forest resources.

Fix any leaks and cracks, in any, in the pipes, taps, and water cooling system in your homes. Every drop of water is precious.

Adopt rainwater harvesting. By collecting rainwater in clean containers or tanks, you can create an extra buffer of water for fulfilling your domestic purposes(washing cars, watering plants, etc.).

Say no to plastic bags. Use cloth or jute bags.

If each one of us starts following these steps, our Earth will become much greener and livelier in the years to come. Never forget, this is our only Home, and it is up to us to protect and preserve it.

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Green Planet

Save the seeds – and the living plants we eat and use




The ‘Doomsday Vault’, storing the seeds of vital crops in an underground vault near Svalbard, Norway, will celebrate its 10th anniversary soon, drawing deserved attention to the importance of conserving seeds that are vital for food and agriculture.

It was the adoption of the International Treaty on Plant Genetic Resources for Food and Agriculture in 2001 that gave the impetus to the Norwegian government to proceed with the establishment of the Seed Vault; the Commission on Genetic Resources for Food and Agriculture welcomed and supported the initiative in 2004.

The resources and attention given to Svalbard, now the iconic home to seeds of around one million unique plants, is welcome. While farmers have bred crops for millennia, the emphasis on conservation of crop diversity ex situ is historically linked to Nikolai Vavilov, who set up one of the first genebanks in Russia in 1921. In a quest to end all famines, the botanist travelled to more than 60 countries, listening to farmers and collecting seeds with an eye to their potential to contribute to hardier crops in a changing world.

Accessions from genebanks that were subsequently established have been used to breed crop varieties that are better suited for food production, such as those that proved resistant to the rust diseases that can decimate wheat and maize harvests, and to produce rice varieties able to withstand salty soils, inject new resilience in highly-domesticated crops and contribute to innovations that changing climate conditions may require, such as faster maturation or drought tolerance.

Into the wild

While focus on  conservation in genebanks is necessary, many of the genetic resources needed to underwrite sustainable food systems are found on-farm in the form of farmers’ varieties and landraces and also in nature as crop wild relatives.

Consider the sunflower, a native to North America, where samples of 53 species of sunflower wild relatives have been collected and stored. Varieties with elevated oil contents were developed in Russia, followed by significant improvements driven by a French scientist who tapped genetic quirks in a wild prairie sunflower, and today the crop is grown in more than 70 countries and accounts for an annual revenue of $20 billion.

Wild plants, notably those related to edible mainstays, are increasingly under threat and warrant increased efforts for their conservation and utilization. These plants are rarely part of intense crop improvement programmes. Yet experts know they often provide interesting traits that can work wonders on crops.

That’s why researchers scour central Asia in search of apple varieties, Papua New Guinea for sugar cane, and are excited to have found a wild banana in Southeast Asia that may help propagate resistance to a deadly fungus that is decimating the popular Cavendish variety.

Recently researchers have discovered previously unknown information on the genetic history of the wild relatives of cultivated chickpea, offering promising potential for a popular pulse food for which improvement has been hampered by an extreme lack of genetic diversity.

Many locally important food crops grow in parts of the world facing rapid change and high levels of food insecurity. To help countries in the daunting task of protecting the species relevant to their food supply in their natural habitats where they would continue to evolve important traits for adaptation to changes, FAO recently published Voluntary Guidelines for the Conservation and Sustainable Use of Crop Wild Relatives and Wild Food Plants.

Crop wild relatives have saved our skins many times and may become stars in our climate change toolkit,” says Chikelu Mba, a plant geneticist and Leader of the Seeds and Genetic Resources team at FAO.

Setting up protected areas is a key step. “Many countries in fact have them, and there is a potential to combine CWR conservation with nature conservation” notes Mba. “But few know what is inside them.”

Overcome extinction threats

Conservation efforts need to be accelerated now as climate change, urbanization and shifting land-use patterns all pose increasingly imminent threats to the survival of many of these relatively unsung species.

“The diversity of both crop wild relatives and wild food plants are being continuously eroded and many could become extinct if the current level of neglect is not checked,” says Ren Wang, FAO Assistant Director-General, Agriculture and Consumer Protection Department.

Wild crop relatives tend to be most diverse and prolific in a food crop’s ancestral center of origin – the potato in the Andes, sugarcane in Asia – and also in secondary diversity zones such as the Mediterranean for the tomato and sub-Saharan Africa for cassava. That, one of Vavilov’s pioneering insights, helps in choosing appropriate locations for conservation areas.

Bolstering public support for such initiatives is easier if they are shown to “benefit humans in a tangible manner,” says Hans Dreyer, Director of FAO’s Plant Production and Protection Division. “Conservation and sustainable use go hand in hand.”

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