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Javier E

Rebecca Solnit: Apologies to Mexico - Guernica / A Magazine of Art & Politics - 0 views

www.guernicamag.com/...cca-solnit-apologies-to-mexico

drugs Mexico Latin America pain economics US cultural values

shared by Javier E on 23 Jul 12 - No Cached
  • drugs, when used consistently, constantly, destructively, are all anesthesia from pain. The Mexican drug cartels crave money, but they make that money from the way Yankees across the border crave numbness. They sell unfeeling. We buy it. We spend tens of billions of dollars a year doing so, and by some estimates about a third to a half of that money goes back to Mexico.
  • We want not to feel what’s happening to us, and then we do stuff that makes worse things happen–to us and others. We pay for it, too, in a million ways, from outright drug-overdose deaths (which now exceed traffic fatalities, and of which the United States has the highest rate of any nation except tiny Iceland, amounting to more than thirty-seven thousand deaths here in 2009 alone) to the violence of drug-dealing on the street, the violence of people on some of those drugs, and the violence inflicted on children who are neglected, abandoned, and abused because of them–and that’s just for starters.  The stuff people do for money when they’re desperate for drugs generates more violence and more crazy greed
  • Then there’s our futile “war on drugs” that has created so much pain of its own.
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  • No border divides the pain caused by drugs from the pain brought about in Latin America by the drug business and the narcotraficantes.  It’s one big continent of pain–and in the last several years the narcos have begun selling drugs in earnest in their own countries, creating new cultures of addiction and misery.  
  • We’ve had movements to get people to stop buying clothes and shoes made in sweatshops, grapes picked by exploited farmworkers, fish species that are endangered, but no one’s thought to start a similar movement to get people to stop consuming the drugs that cause so much destruction abroad.
  • Many talk about legalizing drugs, and there’s something to be said for changing the economic arrangements. But what about reducing their use by developing and promoting more interesting and productive ways of dealing with suffering? Or even getting directly at the causes of that suffering?
  • We give you money and guns, lots and lots of money. You give us drugs. The guns destroy. The money destroys. The drugs destroy. The pain migrates, a phantom presence crossing the border the other way from the crossings we hear so much about.The drugs are supposed to numb people out, but that momentary numbing effect causes so much pain elsewhere. There’s a pain economy, a suffering economy, a fear economy, and drugs fuel all of them rather than making them go away.
  • I have been trying to imagine the export economy of pain. What does it look like? I think it might look like air-conditioning. This is how an air conditioner works: it sucks the heat out of the room and pumps it into the air outside. You could say that air-conditioners don’t really cool things down so much as they relocate the heat. The way the transnational drug economy works is a little like that: people in the U.S. are not reducing the amount of pain in the world; they’re exporting it to Mexico and the rest of Latin America as surely as those places are exporting drugs to us.
  • Here in the United States, there’s no room for sadness, but there are plenty of drugs for it, and now when people feel sad, even many doctors think they should take drugs. We undergo losses and ordeals and live in circumstances that would make any sane person sad, and then we say: the fault was yours and if you feel sad, you’re crazy or sick and should be medicated. Of course, now ever more Americans are addicted to prescription drugs, and there’s always the old anesthetic of choice, alcohol, but there is one difference: the economics of those substances are not causing mass decapitations in Mexico.
  • Mexico, I am sorry.  I want to see it all change, for your sake and ours. I want to call pain by name and numbness by name and fear by name. I want people to connect the dots from the junk in their brain to the bullet holes in others’ heads. I want people to find better strategies for responding to pain and sadness. I want them to rebel against those parts of their unhappiness that are political, not metaphysical, and not run in fear from the metaphysical parts either.
  • A hundred years ago, your dictatorial president Porfiro Díaz supposedly remarked, “Poor Mexico, so far from God and so close to the United States,” which nowadays could be revised to, “Painful Mexico, so far from peace and so close to the numbness of the United States.”
Javier E

One of America's top climate scientists is an evangelical Christian. She's on a mission... - 0 views

www.washingtonpost.com/...9-adf3-f70f78c156e8_story.html

christian religion climate change gop stewardship god

shared by Javier E on 16 Jul 19 - No Cached
  • “What was life like before the Industrial Revolution?” Hayhoe asked during a keynote address at the Citizens’ Climate Lobby conference in Washington, D.C. “It was short. It was brutal.” A woman’s work was an endless cycle of drudgery. Economies were built on the backs of children and slaves. “So I realized that I am truly and profoundly grateful for the benefits and the blessings that fossil fuels have brought us.”
  • They were clapping for fossil fuels because it was cathartic to acknowledge that, for all the damage done, coal and gas and oil had been gifts to mankind.
  • She knows how to speak to oilmen, to Christians, to farmers and ranchers, having lived for years in Lubbock, Tex., with her pastor husband. She is a scientist who thinks that we’ve talked enough about science, that we need to talk more about matters of the heart.
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  • the climate problem, while understood through science, can be solved only through faith. Faith in one another. Faith in our ability to do something bold, together. Faith that the pain of change, that the sacrifices required, will lead to a promised land.
  • She sees herself more like Cassandra, who predicted the fall of Troy but was not believed, or Jeremiah, whose omens were inspired by selfish kings and cultish priests in ancient Jerusalem. “We are warning people of the consequences of their choices, and that’s what prophets did,” she said, over plates of samosas and grape leaves, and “you get the same thing that prophets have gotten throughout history.”
  • In the United States, nearly 40 percent of university scientists have a religious affiliation, according to new research by Rice University professor of sociology Elaine Howard Ecklund; for scientists working outside of universities, that percentage jumps to 77. And many agnostic or atheist scientists still see themselves as spiritual, according to Ecklund and Christopher Scheitle, assistant professor of sociology at West Virginia University.
  • Hayhoe has built followings on Twitter, YouTube and TED.com, where her talk on climate has racked up 1.7 million views. She is also a lead author on the U.S. government’s latest National Climate Assessment, which says that the climate effects we are already suffering from are going to get worse for our health and economy.
  • I would argue, from my research, that we talk about climate change as something demanded to be addressed by faith, not politics,” Ecklund says. Politics creates boundaries, she says, but “faith is extremely motivating to people.”
  • When she put the climate problem in terms of the heart and soul, not just the brain or politics, her family started to see. Taking care of the planet was another way to take care of people. Another way to love
  • In the beginning — if recent history is our beginning — climate change began to make winters milder and heat waves more frequent. In the east, it made storms wetter; in the west, it made droughts drier. Human infrastructure was strained by melting permafrost in Alaska and larger wildfires in California. It was happening now, and not enough people understood, or believed, that they had a role to play in what could happen next.
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