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Ed Webb

Decolonizing ecology - Briarpatch Magazine - 0 views

  • The traditional fish weir on the Koeye River. Photo by Bryant DeRoy. Decolonizing ecology by Jade Delisle   Jul 2, 2020   18 min read   Share Twitter
  • At a time when Indigenous land defenders are fighting for cultural resurgence and the application of traditional knowledge to combat the climate crisis, they are often cast as the monolithic, mystical, degrowth opposition to the secular modernity of white leftists and their fully automated socialist future. In reality, solutions to ecological and social problems that were historically or are presently used by non-European cultures are compatible with modern technology, often in consensus with cutting-edge scientific findings, and more necessary than ever. 
  • Indigenous Peoples now make up less than five per cent of the world’s population, but the lands they maintain hold 80 per cent of the planet’s biodiversity. Protecting and restoring Indigenous Peoples’ lands is the fastest and most readily available way to sequester carbon and mitigate the impacts of climate change, a result of the optimally efficient relationships between fungi, plants, animals, and people in a given bioregion, which Indigenous cultures have coded into their knowledge systems over millennia of human-environmental interactions. 
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  • lands are being stolen and mismanaged by colonists who believe that their environmental and clean energy projects – eco-tourism, national parks, and hydroelectric dams  – will be more effective than millennia of land stewardship by Indigenous Peoples
  • The idea that we could build a truly fair and sustainable society using those foundational European institutions and environmental relations must be thrown out entirely. This makes many people, even the most anti-racist leftists, deeply uncomfortable, because it means we have to reorganize all aspects of life as we know it.
  • When coupled with the cattle’s overgrazing, invasive Eurasian plants began beating out native grasses and plants while retaining less water and carbon in the soil. Concentrations of cattle increased throughout the 20th century, and instead of letting them graze, farmers began fattening them up in crowded pens called feedlots, which in turn increased the need to cultivate wheat, corn, and soy to feed the cows. Ancient, well-managed prairie was aggressively tilled for the first time, exposing the soil to the air. Some experts have argued that it resulted in a period of severe and destructive dust storms on the Prairies in the 1930s. Today, farmers help prevent this erosion and increase their crop yields with intensive irrigation from underground aquifers that are nearly bled dry – a practice that some studies estimate will leave millions on the Great Plains without water for crops, livestock, or human settlements within a century.
  • Before colonization, an estimated 30 million bison roamed Turtle Island, but by the end of the 19th century their numbers dwindled to fewer than 1,000 thanks to colonial policies and hunting by settlers. “The majority of Indigenous people have forgotten their connection to our ancestral animal,” Joely says. “Most have never eaten buffalo, seen a buffalo up close, smelled one. Almost all have never scraped the fat and meat off one to tan it.” In 2015, she co-founded the Buffalo People Arts Institute (BPAI), a non-profit whose mission is to “bring back the buffalo emotionally, mentally, spiritually and physically,” including by running workshops on bison hide tanning.  
  • Like oil and gas, commercial wheat, beef, and salmon farming on Turtle Island are unsustainable extractive industries with product prices that do not match the real human and ecological cost
  • “We’re willing to wield science as a tool in our work because truly, our people were scientists,” Jess tells me. “We had systems for organizing and transmitting knowledge. We developed practices, teachings, and laws based on our careful experimentation and observation, our code of ethics, our rigour, our intelligence, our drive to understand the world around us. We don’t differentiate between ‘our knowledge’ and ‘science.’ We differentiate between frameworks: ‘Haíɫzaqv science’ and ‘western science.’” There is no confusion in the community about which methods are most appropriate for Haíɫzaqv people or their territory. “We’ve seen decades of academics coming into our territory to earn degrees studying obscure things that have no practical application here. That doesn’t happen anymore. We now have relationships with academic institutions that allow us to be an early point of contact for researchers in all fields who want to come into the territory. They’re expected to develop projects that will advance our territorial governance and stewardship.”
  • fish farms are disease accelerators,  making both wild populations of fish and humans more vulnerable to a host of pathogens while the industry focuses solely on streamlined production
  • “The way the western world talks about Indigenous knowledge by and large does it a disservice,” Jess says. “It’s treated like a new-age novelty or a tokenistic box to check on a referral or consultation strategy. It’s deeper than that. It’s sacred, nuanced, organized, and rooted in deep relationships with the world around us. It’s careful. It’s observant. It’s adaptive. It’s not fodder for some generic inspirational Indian proverb meme. It’s a living system by which many of us still organize our lives and map our identities.”
  • Weirs have long been used by Indigenous fishers to track salmon populations and help make sure they weren’t overfishing – until the late 1800s, when the Dominion of Canada banned Indigenous fishing technologies, under pressure from industrial fisheries which wanted to exploit salmon stocks without competition.  Today, the revival of the weir allows scientists to monitor the salmon’s movement through their tags and study the impact that variables like water temperature have on their populations. They’ve found that high water temperatures are associated with higher rates of death in migrating adult sockeye salmon – a crucial insight into how climate change will affect biodiversity and food security.  A Haíɫzaqv-led non-profit, Qqs Projects Society, is a key partner on the project, and brings children to visit the weir, teaching them about their relationship with the salmon, the logic of traditional technologies, and the respect for life that is crucial to the continuation of their subsistence systems.
  • The legacy of colonialism and its style of private land management is still an obstacle in reintroducing bison to their ancestral habitats. Cattle ranchers vehemently oppose expanding bison ranches, arguing that bison may pass diseases to cattle herds.  But both Indigenous and settler sciences affirm the benefits of bison for both habitat restoration and human health.  “When the buffalo return, new species return, ecosystems return that were dormant. They can survive on their own with little intervention, in comparison to cattle,”
  • “Part of our work is feeding people buffalo at community feasts and getting them used to eating it again. Our diets, historically, were changed from buffalo, vegetables, and fruit from the land to pork, salt, sugar, and flour. There is no wonder why diabetes consumes our communities.”
  • “Looking back does not mean we need to stop our Indigenous cultures from growing,” she adds. “I support solar and wind power. I support modern technologies. There has to be a way to come together as Indigenous and non-Indigenous cultures to join methodologies and practices for the health and well-being of future generations.”
  • In contrast to stereotypes of Indigenous Peoples as hunter-gatherers, oral histories and research prove that Indigenous Peoples in the Pacific Northwest have been farming clams for over 1,000 years – constructing stone terraces and stacking sediments in the tidal column to perfect clam-growing conditions and harvesting selectively to feed large numbers of people without decimating the clam population.  Even so, the myth that Indigenous Peoples were solely foragers, not farmers, was leveraged by colonial governments to justify stripping Indigenous nations of their land base.
  • The destruction wrought by colonization cannot be undone, but we can recover from it. Tiffany explains that one must “be strong enough to let the land govern you.” In this sense, “Land Back” is not just the acknowledgement of the sovereignty of First Nations, but a reminder that “the land is sovereign and the land is what you should obey,” she says. It is a call for us all to take responsibility in maintaining a meaningful relationship of reciprocity with the land. 
  • Our current problems are the result of a number of historical conditions being realized, and are not a fundamental manifestation of our nature, evolutionary trajectory, or destiny. Designing a society that makes happy humans with healthy bodies and minds in resilient ecosystems does not involve “going back” to any ideal period of history, but it does require us recognizing that Indigenous knowledge and ecological stewardship are and will continue to be successful; that ecosystems have regulating functions that are better at preventing pandemics and responding to climate change than present human technology; and that the legacy of industrial agriculture, capitalism, and its exploitation of people and the planet should no longer be the standard that shapes our vision of progress.
Ed Webb

Alaa Abd El Fattah, Egyptian activist, celebrates the US election results - 0 views

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    I don't expect we'll hear much of this perspective inside the US!
Ed Webb

The Duck of Minerva: R2Paternalism - 0 views

  • In the absence of any context, the image becomes an abstraction; it is an image of European soldiers, acting in the name of the international community and benevolently protecting a group of happy but poor, brown children in some nameless tropical locale. In other words, this is the new portrait of the white man's burden.
Ed Webb

The Victimhood | On the Media | WNYC Studios - 0 views

  • 2. David Treuer [@DavidTreuer], writer and historian, on the simplistic, flawed narratives tied up in popular Native American history. Listen. 3. Frank Usbeck, historian and researcher-curator at the State Ethnographic Collections of Saxony, and Evan Torner, German Studies professor at the University of Cincinnati, on the fantasies about indigenous people involved in German politics and culture. Listen.
    • Ed Webb
       
      These two segments are very relevant for thinking about US empire and the relationship of Europe to it.
Ed Webb

U.S. appeals court revives Nestle child slavery lawsuit | Reuters - 0 views

  • A U.S. federal appeals court on Tuesday reinstated a lawsuit by a group of former child slaves accusing the U.S. unit of Nestle SA (NESN.S), the world’s largest food maker, and Cargill Co [CARG.UL] of perpetuating child slavery at Ivory Coast cocoa farms
  • “In sum, the allegations paint a picture of overseas slave labor that defendants perpetuated from headquarters in the United States,” the court wrote.
  • The plaintiffs, originally from Mali, are contending that the companies aided and abetted human rights violations through their active involvement in purchasing cocoa from Ivory Coast (Cote d’Ivoire)
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  • A district court in Los Angeles dismissed the lawsuit twice, most recently in March 2017. That court found that the former child slaves’ claims were barred by U.S. Supreme Court decisions that have made it harder for plaintiffs to sue corporations in U.S. courts for alleged violations overseas.
  • Cote d’Ivoire is the world’s leading cocoa grower. Other leading producers of cocoa include Ghana, Indonesia, Nigeria and Cameroon.
Ed Webb

Strategic amnesia: Europe has "forgotten" that between 1840 ... - 0 views

Strategic amnesia: Europe has "forgotten" that between 1840 and 1940 it exported 60 million #migrants to Africa, Asia, and US, most of them illegally. Only 70 years ago, more than 5 million Europea...

migrants twitter

started by Ed Webb on 09 Jul 18 no follow-up yet
Ed Webb

Australian researchers lay bare bloody history of colonial massacres - 0 views

  • Thousands of aborigines are estimated to have been murdered in 500 massacres across Australia from European settlement in 1788 until the mid-20th century, researchers said on Friday, as the country continues to struggle with its bloody colonial past.
  • Historians from the University of Newcastle said they had drawn on settler diaries, contemporary newspaper reports, evidence from indigenous groups and state and federal archives to attempt to catalog the violence for the first time.
  • Ryan estimates the death toll from the 250 massacres already identified at about 6,200 people, including less than 100 Europeans. It defines a “massacre” as an incident in which at least six people were killed.
Ed Webb

Namibia: US Judge Dismisses Namibian Genocide Claims Against Germany - allAfrica.com - 0 views

  • A US court has dismissed a compensation lawsuit lodged against Germany by two Namibian tribes for genocide and property seizures in colonial times. New York lawyers for Herero and Nama will appeal the ruling.
  • In the early 1900s, colonial troops killed tens of thousands of protesting Nama and Herero outright or expelled them to their deaths in the Omaheke desert region within what was then known as German South West Africa under an "extermination order" issued by colonial German General Lothar von Trotha.
  • Swain in her 23-page judgment dated Wednesday ruled that the principle of sovereign immunity made the case against Germany inadmissible.
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  • The ruling was predictable, said Germany's legal representative Ruprecht Polenz, a jurist, veteran Christian Democratic Union (CDU) politician and former Bundestag foreign affairs committee chairman, who since 2015 has led negotiations with Namibia's government over the colonial past. .column.main div.ad-container.center-ad { width: auto; height: auto; } #div-gpt-async-ad-center-b-label { display: none; } "That's why we've always said that it's not a legal but a political-moral issue," Polenz told the German news agency dpa.
  • During World War One, then-imperial Germany lost colonial territories in what is now Namibia as well as in what are now Tanzania, Samoa and Papua New Guinea. In South West Africa -- held since 1884 -- German colonial troops surrendered to British forces in July 1915. At the time the colony had 14,000 European settlers of which 12,000 were German.
  • In early January, Hermann Parzinger, a leading German museum curator, said a memorial space for crimes committed by Germany in colonial times should be included in Berlin's new Humboldt Forum complex.
Ed Webb

In 1930s Tunisia, French Doctors Feared a 'Tea Craze' Would Destroy Society - Gastro Ob... - 0 views

  • In 1927, at a meeting of the Academy of Medicine in Paris, a French-trained Tunisian doctor, Béchir Dinguizli, sounded the alarm about a “new social scourge” spreading like an “oil stain” across Tunisia. It had “entered our morals with lightning speed,” he warned, and if not stopped by French authorities, it had the power to paralyze Tunisian society. The alarming threat? Drinking tea.
  • Although practically unknown before World War I, tea imports nevertheless shot up from 100,000 kilos in 1917 to 1,100,000 in 1926. The catalyst appears to have been the Italo-Turkish War of 1911-1912, which sent an influx of tea-drinking refugees from Tripolitania (modern-day Libya) into Tunisia.
  • Among these French administrators, there was real fear that the colonized population was turning into tea addicts, with medical, social, and economic consequences for France’s mission civilisatrice.
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  • “The harm that [tea] causes is especially visible in the [Tunisian] countryside, where it weakens the race, which is literally intoxicated and morally and physically diminished.”
  • In 1941, the French doctor Edmond Sergent described in several scientific articles how Tunisians, instead of adding fresh tea leaves to already boiling water, added used leaves to the water as it boiled, creating a harmful, tar-like drink. Sergent also argued that Tunisians’ black tea was more dangerous than Moroccan green tea, which explained why cases of teaism were rare in Morocco, despite Morocco’s tea consumption being much higher.
  • According to Dinguizli, teaism was an addiction comparable to alcoholism, a form of chronic poisoning with nervous tremors, amnesia, palpitations, blurred vision, serious disturbances of the nervous and circulatory system, a general weakening of the body, and even a marked decrease in birth rates. Later authors delineated additional mental consequences, such as hallucinations, delusions, and even psychoses.
  • The perceived social consequences of teaism were founded in the belief that tea addicts would do almost anything to satisfy their habit. According to Sergent, the whole salary of many Tunisian workers went “to the buying of tea and sugar.” When their money ran out, Tunisian teaists sold their last possessions, stole from employers, friends, and family, and, in Dinguizli’s words, lost their “usually docile character.”
  • By the 1940s, a variety of publications had ceased to view teaism as an exclusively Tunisian problem, as diagnoses cropped up elsewhere in the Maghreb, such as, in 1948, the psychiatrist Charles Bardenat offhandedly ascribing an act of conjugal manslaughter committed in Algeria to the overconsumption of coffee and tea.
  • not a single case of a French settler in Tunisia being diagnosed with teaism can be found in the French publications.
  • French administrators tried banning illegal coffeehouses, which served tea, and increasing customs duties on tea. There were also calls for posters and educational films on the dangers of tea and how to prepare it correctly, for creating a state monopoly on tea, and even a law restricting tea sales to pharmacies upon presentation of a prescription
  • Tea neither produced hallucinations nor induced crime, and it did not “corrupt” Tunisians. They simply enjoyed a new drink that French authors objected to.
  • When tea first reached England in the 17th and 18th centuries, writers described it as un-British, “unmanly,” and altogether dangerous
  • chocolate, once the drink of choice at rowdy British clubs, inspired similar concern
  • The French viewed coffee, which was produced in their colonies of Martinique and La Réunion, as the drink of the Enlightenment and reason
  • The sight of Tunisians sitting and chatting over tea fueled settler prejudices about Tunisians as lazy and immoderate—nearly all descriptions of teaism focused on the economic consequences
  • feared attacks, revolt, and any sign of the population losing their supposed “docility.”
  • The irony of teaism is that the only real epidemic was the diagnosis of teaism itself. Today, tea is practically Tunisia’s national drink
Ed Webb

The Century-Long Scientific Journey of the Affordable Grocery Store Orchid - Atlas Obscura - 0 views

  • Humans have become adept at shaping plants and animals to our needs and desires, but orchids have been more resistant to our interventions than most of the wild things we covet. Collectors and gardeners devoted their whole lives to cultivating orchids, and still struggled to get seedlings to emerge, to make the plants comfortable in our homes, and to encourage them to reproduce. Corralling orchids—coaxing out the secrets that let us germinate, replicate, and commodify them—took a century of dedicated floriculture. Now there is a multinational apparatus of orchid science, sales, and shipping. An orchid might travel across the globe, from Taiwan to California to New Jersey, before it lands in a bathroom in Brooklyn.
  • From roots to flowers, there are orchids smaller than an inch. The largest can weigh a ton. Vanilla is an orchid, the only one used in industrial food production. Some orchids grow on trees, others in bogs. Some have petals fringed like a leaf of frisée. Some have petals that look like the face of a monkey. But the ones we see available everywhere are all the same, derived from one tiny branch of the orchid family—phalaenopsis.
  • Europe has hundreds of orchid species of its own, but the orchids that drove plant people to madness and obsession came from across the ocean. In the early 1800s, naturalists started shipping flouncy, bright cattleya orchids from tropical Brazil back to England. These flowers grow larger than a person’s palm, and they drip with color and ripple along their petal edges. But no one could figure out how to create more of them. A single pod can contain millions of seeds, and all of them might fail to grow, whether they’re sown on pieces of fern, strips of cork, patches of moss—at one time growers tried anything that seemed like it might work. Demand for these tropical orchids kept rising, but no one in Europe could reliably produce them. Orchid fever ran so hot that the wealthiest orchid lovers hired professional collectors to travel to faraway jungles and send plants back home.
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  • Owning orchids meant being able to afford a plant that a man might have risked his life to collect, that might die at any time, and that couldn’t be made to reproduce.
  • Once exotic, rare, and delicate, these orchids have been transformed into a commodity—inexpensive, widely available, and completely familiar. Of all the many orchids in the world, though, we’ve only manage to tame and package a few.
Ed Webb

First rule of fight club: power concedes nothing without a struggle - The Correspondent - 0 views

  • Priyamvada Gopal teaches in the Faculty of English at the University of Cambridge, but this India-born academic is also so much more. A leading left-wing thinker, and public commentator in the United Kingdom, and a force to be reckoned with on Twitter, Gopal has spent years digging through old books and dusty papers in libraries and archives all over the world to produce Insurgent Empire: Anti-colonial Resistance and British Dissent, a book that, page after page, takes apart the idea that Britain “granted” freedom to the people enslaved by its empire. In it, she looks deeply into the historical record for examples of how people living under the most extreme forms of domination imagined freedom for themselves, how they fought for it, and how they won.
  • Immigration, race relations, global hotspots like Palestine, Kashmir and Iraq, and concepts such as free trade and foreign aid all emerged out of the crucible of empire. And they continue to shape so many lives both within and outside Britain.
  • As long as we live with capitalism as a global economic system, we haven’t left the age of empire behind us. Colonialism’s first and most important driving force was the search for profit, resources, and markets. That dynamic remains with us.
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  • Freedom was always contextual – never an absolute. That is the most striking discovery, really, that people defined freedom based on fairly specific local requirements.
  • For the Pan-African movements of the early 20th century,
  • the age of empire was not, in fact, all that long ago, despite public perception that it sits in the hoary past. Given that the end of formal colonisation for the most part wasn’t until the 1980s, we do actually live with the empire much closer to our present than we often assume.
  • I’ve never thought Britain’s radical traditions are anything but remarkable and inspiring, despite some of their occasional myopia around race, gender or sexuality. It also became clear to me while researching this book that while Britain’s liberal traditions are a mixed bag, some liberals were radicalised by witnessing or learning from anti-colonial struggle and became important allies. Learning how to make these alliances without necessarily gliding over differences was a task they had to undertake and that faces us as well today.
  • There’s this facile idea that “back in the day” people didn’t really have problems with, say, slavery or dispossession or massacres. That is simply untrue. It is an enormous retrospective condescension on our part. People both in and outside Britain challenged what they saw at the very moment as ethically dubious and politically suspect.
  • Colonialism’s damage was not restricted to the famines or the dispossession. It worked happily with native tyrants and indigenous structures of oppression in order to consolidate itself. When it left, it not only continued to work profitably with post-colonial elites but also left behind strong colonial states with repressive legislation put in place precisely to deal with dissent.
  • I also understand now that peaceful resistance is going to be very difficult. Because what is being marshalled against dissidents – that’s true in the US and also Britain – is immensely violent. You see that already in terms of how certain sections of Extinction Rebellion have been treated – criminalised, seen as extremists
  • The point is to start where you are, but build alliances and links internationally. That was the ultimate lesson of anti-colonial struggle.
  • power concedes nothing without a struggle.
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