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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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Green Planet

Let’s play the squid game: but we play for our planet this time

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image source: netflix

Squid game is a current Netflix’s trend series and no one can escape from its influence. The world has Squid game fever now and there are a lot of people who want to partake and experience being in these games. People are lining up to try the popular games in the show and the Squid game’s challenges are piling up in social media and YouTube. This show is climbing up to the first place and achieving global popularity.

In the Squid game, the people who have debts are trying hard in playing the children’s games to win the billion-prize money but the punishment is death. The struggle and the poverty are focused in this series. Besides, it highlights the greed of the people and how it can awaken the devil’s side of human beings. The friendships, sympathy and care can be destroyed easily because of the greed for surviving and money. Apparently, this show is giving a special taste to the audience by the direct approach about our society and socioeconomic conditions. Therefore, it is no wonder that this gains a lot of popularity and becomes Netflix’s most-watched series in history.

Since Squid game wave is striking hard, people are addicted to the show and their willingness to try out the games of this show are unstoppable. So, this time can these passionate audiences participate in the Squid game competition for the sake of our planet? Nowadays, the state of our planet is serious and encountering a plethora of threats; pollution of air and water, ozone layer depletion, climate change, rising sea levels, land degradation, deforestation, loss of biodiversity and so on. 

Due to these environmental concerns, a lot of groups are rising up to spread awareness within the public. These socially conscious groups around the world try hard to inform how the single action of the people can impact the earth. Not only to protect the environment but also to reduce the existing environmental issues, the people from different backgrounds, societies and places have to work together. Although plenty of people are now concerned for their home planet and searching for the answer to solve these issues, educating the public to increase more awareness and attention still needs more room to develop.

To promote environmental awareness and actions to help our planet, the growth of the Squid game can play a perfect role. The unbeatable amount of Squid games addicted fans who are also concerned for the state of the planet can be used in encouraging the public more for the current issues of the earth. Let them play these trend games that they are dying to play and at the same time, the promotion for the actions to preserve the earth will be done.

Creating the competition which inspire Squid game series for our home planet

Type of games and the Rules

Just like in the Squid game series, in this competition, there will be traditional children’s games which were popular in the past. But this time, the games will be collected from various countries. Therefore, the contestants can experience various cultures, explore new things and as a consequence, they will feel connected to each other. Besides these traditional games, there will be games that can help to reduce the carbon footprints such as planting the trees as much as they can in the given time, creating innovative staffs by recycling or reusing the materials and so on. The prime rule for this competition is that the player cannot quit till the game ends and they will have to agree to take the punishment no matter what. And manipulation to each other is not allowed and all the players will be equally treated while in the games.

Host and sponsors

The international organizations such as WWF, IUCN, UNESCO, UN, ASEAN, ADB, etc can be the host in this game. Since these organizations are helping to identify the environmental problems and supporting the protection, they can be the best candidate to be a host in the competition. Along with them, the big corporations who are embracing sustainability can be the sponsors, in other words, they will take the role of VIPs just like in the Squid game series. As the businesses can make greater profits and create better images by considering the economy, social and environment in operating their businesses. Being the sponsors in this game will help them in implementing the better CSR programs and pursuing sustainability. This is one of the best ways to acquire the public’s attention, also loyal customers and as a result, their brand image and competitive advantage will also be improved.

Players

Who will get the invitation for this game?

A group of socially conscious, young generations and also the people who want to experience the games can be the players in this competition. Most of the youths are worried about the future of the planet and they are concerned about the impacts of the environmental issues. They want to change their lifestyles to be more environmentally friendly compared to the older generations. Due to this competition, the adults can have a chance to remember their nostalgic childhood times and the young can experience these old games while they can make effective things for the planet.

Prize

The prize is one of the incentives to stimulate the people to play in this game. The bitter truth is one of the powerful incentives is money. A group of winners will get the money to invest in the environmental projects. Frankly, to protect our environment and planet, billion dollars is one of the requirements.

Punishment

As the players are competing for the sake of the earth, the punishment will definitely not be death. But instead, the players who will get eliminated from the games will have to spend their times at the special place for several days. That special place is located in one of the biggest landfill sites. Losers of this competition have to work in that place and they will have to help in the disposal services.

To conclude, if this competition actually happens in the future, it will bring certain benefits for the environment, society and businesses. So, why do not we inspire this current most-watched series “Squid game” to spread awareness and encourage the people to save the planet, Earth. Let’s give a chance for the people to play in their favorite childhood’s games, be green and save our home.

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Climate change and global challenges

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The whole world has been severely affected by climate change and the Covid-19 epidemic. The natural character of the whole world has also changed due to the rise in global temperature. Given the current situation, all the people of the world are in a state of panic about the horrors of the coronavirus. The world has been devastated by hundreds of disasters since the 1960s. More than 50 million people have become destitute. Many people have died. And most of the disasters are accompanied by constant climate change.

In 2020, 4 crore people became homeless due to deteriorating weather and climate change. At the same time, the adverse effects of the weather are becoming more extreme due to climate change from this year. This year it will break the record and stand at 5 crore. Many people have to leave their country. This number is double the current refugee population in the world. Not just any particular country or people, people all over the world are facing the harmful effects of climate change. Especially in the last 20 years, this effect has spread from Asia, Europe, Africa to the Americas.

Increasing use of fossil fuels is warming the weather, forcing more people to flee their homes due to unexpected floods or storms. Besides, factors like crop damage and drought are also making this trend more evident. Politicians in rich countries are fearful of increasing pressure on their country’s infrastructure due to the influx of environmental refugees from other countries.

Carbon emissions play the biggest role in climate change. Low-income countries are also deprived of 100 billion a year in promised compensation for carbon emissions. Asia has the highest number of people displaced due to environmental reasons. In countries such as China, India, Bangladesh, Vietnam, the Philippines and Indonesia, millions of people live in low-lying coastal areas or in delta-adjacent areas. More and more people are at risk of flooding due to population growth and urbanization, and the rapid rise in sea level is being added to this.

People have already witnessed extreme weather, drought or heavy rains, cyclones.  That is to say, the destructive form of climate and nature is gradually becoming manifest. Mankind is being blamed for this hostile behavior of nature. People are taking care of nature in many ways. Rivers are being occupied and the mountains are being cut indiscriminately. Houses are being built on agricultural land. In this way, oppression on nature is going on in various ways, due to which nature is becoming hostile. We are ruining all our own achievements. As a result, there has been severe inflammation.

The world’s population is constantly growing. There is no end to the discussion and criticism about population growth. It is time to take stock of what new steps can be taken or how human suffering can be reduced. With the increase in population, new problems have been added. It may seem unbelievable but it is true that every day around 25,000 people in the world die due to eating habits and malnutrition. In addition, the world is facing many adverse reactions including shortage of potable water, air toxicity, depletion of resources, housing problems and the destruction of the Ozone layer.

At the root of this is population growth. The temperature in the capital Dhaka has risen due to rapid population growth. A study has identified 25 high-risk areas in Dhaka as a result of rising temperatures. These areas have been named ‘Hit Island’. The performance of the people of this area is decreasing day by day with the increase of various diseases.

Assistance is needed to increase the capacity of CVF countries to deal with the dual threat of epidemics and disasters, especially those affected by the increased frequency of climate-related disasters. Climate-risk countries contribute the least to global greenhouse gas emissions, but they suffer the most. 2021 is a very important year for climate issues as the United States returns to the Paris Agreement. The COP-26 conference on climate change in Scotland next November is expected to yield some good results on climate change. The main goal of COP-26 is to address the impact of climate change and to educate the world about its harmful effects. Bangladesh has also participated in this climate change prevention project.

In ancient times there was a close relationship between man and nature. Ever since man came in contact with civilization, he has learned to strike at nature. Over time, man began to wreak havoc on nature. The problem of environmental pollution is increasing day by day. The trees were not spared from the victims of cruelty. As a result, fear is constantly concentrated in our habitable world. We look for different ways to get rid of it. But if we let nature be like that, we would not have to suffer this consequence in our lifetime.

Blinded by the fascination of speed, people have cut down the forest and set up houses, sometimes they have driven away the animals there. In recent times, mountains are being cut down and forests are being cleared somewhere. Deforestation is endangering the lives of many people. Even though the seasons are changing, these incidents add to our anxiety. But trees can be very resistant to prevent global warming. If the environment does not survive, the problems of the world will intensify. Animals, human beings will face loss of everything. The main reason is the indifference of the people.

 A closer look reveals that this apathy has a significant effect on the depraved market economy. Rivers, hills, soils, forests are all instruments of income growth in the eyes of that market. In order to earn income from these sources, natural resources are being destroyed, centuries-old trees are losing their lives or the source of the boundless beauty of nature is being endangered. In the past, there was a connection between man and nature, which is why in many places forests have survived because those who grew up in contact with plants can realize the contact with nature by finding ways to do the necessary work without harming the plants.

Climate change is responsible for recent disasters. We have to fight hard to save the world from increasing global warming. World leaders must take strong action, including global initiatives, to leave a sustainable future for the next generation. The international community has a special responsibility to assist countries at risk of climate change in their adaptation and mitigation efforts.

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It’s not fair to single out the five countries in the Greta Thunberg UN children-climate case

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Swedish climate activist, Greta Thunberg. UN Photo/Cia Pak

The Greta Thunberg UN case decision just came out today. You might remember that back in 2019, Greta and other children brought a headline case before the UN to prove that climate change affects children’s rights, and it’s a hard issue of law and rights — something that has been long resisted in the area of human rights law when it comes to the environment. The environment has always been one of those peripheral issues for human rights law and that’s why today’s decision is groundbreaking. In a historic ruling that came out today, the UN Child Rights Committee has found that a State party can be held responsible for the negative impact of its carbon emissions on the rights of children both within and outside its territory.

The countries that are bearing the international public slap in the face in this case, however, (Argentina, Brazil, France, Germany, and Turkey) are not the biggest emitters and polluters. They were selected as a target of the case not for the worst climate impacts, but simply because they have ratified the additional Protocol of the UN Child Rights Convention, so a case against them can be brought; the biggest emitters haven’t. So it’s a bit like a “catch whoever you can”, and that should be born in mind in the discussion.

The countries in the UN Greta case are the classical international law countries (Europe and Latin America) who have agreed that their human rights practices can be reviewed and challenged. The biggest carbon emitters, on the other hand, haven’t agreed to accept cases.The US hasn’t even ratified the Child Rights Convention, as the only country in the world, let alone the Additional Protocol for direct cases.

The case is very important as a test case and one which develops the nexus between human rights law and climate. It develops the principles of the reasoning and the legal parameters — that’s the take-away. We should remember that the five singled out countries are not the bad guys when it comes to climate change.

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