{"id":74541,"date":"2016-06-06T12:00:23","date_gmt":"2016-06-06T11:00:23","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=74541"},"modified":"2016-06-04T14:56:29","modified_gmt":"2016-06-04T13:56:29","slug":"let-them-drown-the-violence-of-othering-in-a-warming-world","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2016\/06\/let-them-drown-the-violence-of-othering-in-a-warming-world\/","title":{"rendered":"Let Them Drown: The Violence of Othering in a Warming World"},"content":{"rendered":"

\"Naomi<\/a>2 Jun 2016 – <\/em>Edward Said was no tree-hugger. Descended from traders, artisans and professionals, he once described himself as \u2018an extreme case of an urban Palestinian whose relationship to the land is basically metaphorical\u2019.\uff0a<\/a> In After the Last Sky<\/em>, his meditation on the photographs of Jean Mohr, he explored the most intimate aspects of Palestinian lives, from hospitality to sports to home d\u00e9cor. The tiniest detail \u2013 the placing of a picture frame, the defiant posture of a child \u2013 provoked a torrent of insight from Said. Yet when confronted with images of Palestinian farmers \u2013 tending their flocks, working the fields \u2013 the specificity suddenly evaporated. Which crops were being cultivated? What was the state of the soil? The availability of water? Nothing was forthcoming. \u2018I continue to perceive a population of poor, suffering, occasionally colourful peasants, unchanging and collective,\u2019 Said confessed. This perception was \u2018mythic\u2019, he acknowledged \u2013 yet it remained.<\/p>\n

If farming was another world for Said, those who devoted their lives to matters like air and water pollution appear to have inhabited another planet. Speaking to his colleague Rob Nixon, he once described environmentalism as \u2018the indulgence of spoiled tree-huggers who lack a proper cause\u2019. But the environmental challenges of the Middle East are impossible to ignore for anyone immersed, as Said was, in its geopolitics. This is a region intensely vulnerable to heat and water stress, to sea-level rise and to desertification. A recent paper in Nature Climate Change<\/em> predicts that, unless we radically lower emissions and lower them fast, large parts of the Middle East will likely \u2018experience temperature levels that are intolerable to humans\u2019 by the end of this century. And that\u2019s about as blunt as climate scientists get. Yet environmental issues in the region still tend to be treated as afterthoughts, or luxury causes. The reason is not ignorance, or indifference. It\u2019s just bandwidth. Climate change is a grave threat but the most frightening impacts are in the medium term. And in the short term, there are always far more pressing threats to contend with: military occupation, air assault, systemic discrimination, embargo. Nothing can compete with that \u2013 nor should it attempt to try.<\/p>\n

There are other reasons why environmentalism might have looked like a bourgeois playground to Said. The Israeli state has long coated its nation-building project in a green veneer \u2013 it was a key part of the Zionist \u2018back to the land\u2019 pioneer ethos. And in this context trees, specifically, have been among the most potent weapons of land grabbing and occupation. It\u2019s not only the countless olive and pistachio trees that have been uprooted to make way for settlements and Israeli-only roads. It\u2019s also the sprawling pine and eucalyptus forests that have been planted over those orchards, as well as over Palestinian villages, most notoriously by the Jewish National Fund, which, under its slogan \u2018Turning the Desert Green\u2019, boasts of having planted 250 million trees in Israel since 1901, many of them non-native to the region. In publicity materials, the JNF bills itself as just another green NGO, concerned with forest and water management, parks and recreation. It also happens to be the largest private landowner in the state of Israel, and despite a number of complicated legal challenges, it still refuses to lease or sell land to non-Jews.<\/p>\n

I grew up in a Jewish community where every occasion \u2013 births and deaths, Mother\u2019s Day, bar mitzvahs \u2013 was marked with the proud purchase of a JNF tree in the person\u2019s honour. It wasn\u2019t until adulthood that I began to understand that those feel-good faraway conifers, certificates for which papered the walls of my Montreal elementary school, were not benign \u2013 not just something to plant and later hug. In fact these trees are among the most glaring symbols of Israel\u2019s system of official discrimination \u2013 the one that must be dismantled if peaceful co-existence is to become possible.<\/p>\n

The JNF is an extreme and recent example of what some call \u2018green colonialism\u2019. But the phenomenon is hardly new, nor is it unique to Israel. There is a long and painful history in the Americas of beautiful pieces of wilderness being turned into conservation parks \u2013 and then that designation being used to prevent Indigenous people from accessing their ancestral territories to hunt and fish, or simply to live. It has happened again and again. A contemporary version of this phenomenon is the carbon offset. Indigenous people from Brazil to Uganda are finding that some of the most aggressive land grabbing is being done by conservation organisations. A forest is suddenly rebranded a carbon offset and is put off-limits to its traditional inhabitants. As a result, the carbon offset market has created a whole new class of \u2018green\u2019 human rights abuses, with farmers and Indigenous people being physically attacked by park rangers or private security when they try to access these lands. Said\u2019s comment about tree-huggers should be seen in this context.<\/p>\n

And there is more. In the last year of Said\u2019s life, Israel\u2019s so-called \u2018separation barrier\u2019 was going up, seizing huge swathes of the West Bank, cutting Palestinian workers off from their jobs, farmers from their fields, patients from hospitals \u2013 and brutally dividing families. There was no shortage of reasons to oppose the wall on human rights grounds. Yet at the time, some of the loudest dissenting voices among Israeli Jews were not focused on any of that. Yehudit Naot, Israel\u2019s then environment minister, was more worried about a report informing her that \u2018The separation fence \u2026 is harmful to the landscape, the flora and fauna, the ecological corridors and the drainage of the creeks.\u2019 \u2018I certainly don\u2019t want to stop or delay the building of the fence,\u2019 she said, but \u2018I am disturbed by the environmental damage involved.\u2019 As the Palestinian activist Omar Barghouti later observed, Naot\u2019s \u2018ministry and the National Parks Protection Authority mounted diligent rescue efforts to save an affected reserve of irises by moving it to an alternative reserve. They\u2019ve also created tiny passages [through the wall] for animals.\u2019<\/p>\n

Perhaps this puts the cynicism about the green movement in context. People do tend to get cynical when their lives are treated as less important than flowers and reptiles. And yet there is so much of Said\u2019s intellectual legacy that both illuminates and clarifies the underlying causes of the global ecological crisis, so much that points to ways we might respond that are far more inclusive than current campaign models: ways that don\u2019t ask suffering people to shelve their concerns about war, poverty and systemic racism and first \u2018save the world\u2019 \u2013 but instead demonstrate how all these crises are interconnected, and how the solutions could be too. In short, Said may have had no time for tree-huggers, but tree-huggers must urgently make time for Said \u2013 and for a great many other anti-imperialist, postcolonial thinkers \u2013 because without that knowledge, there is no way to understand how we ended up in this dangerous place, or to grasp the transformations required to get us out. So what follows are some thoughts \u2013 by no means complete \u2013 about what we can learn from reading Said in a warming world.<\/p>\n

*<\/p>\n

He was and remains among our most achingly eloquent theorists of exile and homesickness \u2013 but Said\u2019s homesickness, he always made clear, was for a home that had been so radically altered that it no longer really existed. His position was complex: he fiercely defended the right to return, but never claimed that home was fixed. What mattered was the principle of respect for all human rights equally and the need for restorative justice to inform our actions and policies. This perspective is deeply relevant in our time of eroding coastlines, of nations disappearing beneath rising seas, of the coral reefs that sustain entire cultures being bleached white, of a balmy Arctic. This is because the state of longing for a radically altered homeland \u2013 a home that may not even exist any longer \u2013 is something that is being rapidly, and tragically, globalised. In March, two major peer-reviewed studies warned that sea-level rise could happen significantly faster than previously believed. One of the authors of the first study was James Hansen \u2013 perhaps the most respected climate scientist in the world. He warned that, on our current emissions trajectory, we face the \u2018loss of all coastal cities, most of the world\u2019s large cities and all their history\u2019 \u2013 and not in thousands of years from now but as soon as this century. If we don\u2019t demand radical change we are headed for a whole world of people searching for a home that no longer exists.<\/p>\n

Said helps us imagine what that might look like as well. He helped to popularise the Arabic word sumud<\/em> (\u2018to stay put, to hold on\u2019): that steadfast refusal to leave one\u2019s land despite the most desperate eviction attempts and even when surrounded by continuous danger. It\u2019s a word most associated with places like Hebron and Gaza, but it could be applied equally today to residents of coastal Louisiana who have raised their homes up on stilts so that they don\u2019t have to evacuate, or to Pacific Islanders whose slogan is \u2018We are not drowning. We are fighting.\u2019 In countries like the Marshall Islands and Fiji and Tuvalu, they know that so much sea-level rise is inevitable that their countries likely have no future. But they refuse just to concern themselves with the logistics of relocation, and wouldn\u2019t even if there were safer countries willing to open their borders \u2013 a very big if, since climate refugees aren\u2019t currently recognised under international law. Instead they are actively resisting: blockading Australian coal ships with traditional outrigger canoes, disrupting international climate negotiations with their inconvenient presence, demanding far more aggressive climate action. If there is anything worth celebrating in the Paris Agreement signed in April \u2013 and sadly, there isn\u2019t enough \u2013 it has come about because of this kind of principled action: climate sumud<\/em>.<\/p>\n

But this only scratches of the surface of what we can learn from reading Said in a warming world. He was, of course, a giant in the study of \u2018othering\u2019 \u2013 what is described in Orientalism<\/em> as \u2018disregarding, essentialising, denuding the humanity of another culture, people or geographical region\u2019. And once the other has been firmly established, the ground is softened for any transgression: violent expulsion, land theft, occupation, invasion. Because the whole point of othering is that the other doesn\u2019t have the same rights, the same humanity, as those making the distinction. What does this have to do with climate change? Perhaps everything.<\/p>\n

We have dangerously warmed our world already, and our governments still refuse to take the actions necessary to halt the trend. There was a time when many had the right to claim ignorance. But for the past three decades, since the Intergovernmental Panel on Climate Change was created and climate negotiations began, this refusal to lower emissions has been accompanied with full awareness of the dangers. And this kind of recklessness would have been functionally impossible without institutional racism, even if only latent. It would have been impossible without Orientalism, without all the potent tools on offer that allow the powerful to discount the lives of the less powerful. These tools \u2013 of ranking the relative value of humans \u2013 are what allow the writing off of entire nations and ancient cultures. And they are what allowed for the digging up of all that carbon to begin with.<\/p>\n

*<\/p>\n

Fossil fuels aren\u2019t the sole driver of climate change \u2013 there is industrial agriculture, and deforestation \u2013 but they are the biggest. And the thing about fossil fuels is that they are so inherently dirty and toxic that they require sacrificial people and places: people whose lungs and bodies can be sacrificed to work in the coal mines, people whose lands and water can be sacrificed to open-pit mining and oil spills. As recently as the 1970s, scientists advising the US government openly referred to certain parts of the country being designated \u2018national sacrifice areas\u2019. Think of the mountains of Appalachia, blasted off for coal mining \u2013 because so-called \u2018mountain top removal\u2019 coal mining is cheaper than digging holes underground. There must be theories of othering to justify sacrificing an entire geography \u2013 theories about the people who lived there being so poor and backward that their lives and culture don\u2019t deserve protection. After all, if you are a \u2018hillbilly\u2019, who cares about your hills? Turning all that coal into electricity required another layer of othering too: this time for the urban neighbourhoods next door to the power plants and refineries. In North America, these are overwhelmingly communities of colour, black and Latino, forced to carry the toxic burden of our collective addiction to fossil fuels, with markedly higher rates of respiratory illnesses and cancers. It was in fights against this kind of \u2018environmental racism\u2019 that the climate justice movement was born.<\/p>\n

Fossil fuel sacrifice zones dot the globe. Take the Niger Delta, poisoned with an Exxon Valdez-worth of spilled oil every year, a process Ken Saro-Wiwa, before he was murdered by his government, called \u2018ecological genocide\u2019. The executions of community leaders, he said, were \u2018all for Shell\u2019. In my country, Canada, the decision to dig up the Alberta tar sands \u2013 a particularly heavy form of oil \u2013 has required the shredding of treaties with First Nations, treaties signed with the British Crown that guaranteed Indigenous peoples the right to continue to hunt, fish and live traditionally on their ancestral lands. It required it because these rights are meaningless when the land is desecrated, when the rivers are polluted and the moose and fish are riddled with tumours. And it gets worse: Fort McMurray \u2013 the town at the centre of the tar sands boom, where many of the workers live and where much of the money is spent \u2013 is currently in an infernal blaze. It\u2019s that hot and that dry. And this has something to do with what is being mined there.<\/p>\n

Even without such dramatic events, this kind of resource extraction is a form of violence, because it does so much damage to the land and water that it brings about the end of a way of life, a death of cultures that are inseparable from the land. Severing Indigenous people\u2019s connection to their culture used to be state policy in Canada \u2013 imposed through the forcible removal of Indigenous children from their families to boarding schools where their language and cultural practices were banned, and where physical and sexual abuse were rampant. A recent truth and reconciliation report called it \u2018cultural genocide\u2019. The trauma associated with these layers of forced separation \u2013 from land, from culture, from family \u2013 is directly linked to the epidemic of despair ravaging so many First Nations communities today. On a single Saturday night in April, in the community of Attawapiskat \u2013 population 2000 \u2013 11 people tried to take their own lives. Meanwhile, DeBeers runs a diamond mine on the community\u2019s traditional territory; like all extractive projects, it had promised hope and opportunity. \u2018Why don\u2019t the people just leave?\u2019, the politicians and pundits ask. But many do. And that departure is linked, in part, to the thousands of Indigenous women in Canada who have been murdered or gone missing, often in big cities. Press reports rarely make the connection between violence against women and violence against the land \u2013 often to extract fossil fuels \u2013 but it exists. Every new government comes to power promising a new era of respect for Indigenous rights. They don\u2019t deliver, because Indigenous rights, as defined by the United Nations Declaration on the Rights of Indigenous People, include the right to refuse extractive projects \u2013 even when those projects fuel national economic growth. And that\u2019s a problem because growth is our religion, our way of life. So even Canada\u2019s hunky and charming new prime minister is bound and determined to build new tar sands pipelines, against the express wishes of Indigenous communities who don\u2019t want to risk their water, or participate in the further destabilising of the climate.<\/p>\n

Fossil fuels require sacrifice zones: they always have. And you can\u2019t have a system built on sacrificial places and sacrificial people unless intellectual theories that justify their sacrifice exist and persist: from Manifest Destiny to Terra Nullius to Orientalism, from backward hillbillies to backward Indians. We often hear climate change blamed on \u2018human nature\u2019, on the inherent greed and short-sightedness of our species. Or we are told we have altered the earth so much and on such a planetary scale that we are now living in the Anthropocene \u2013 the age of humans. These ways of explaining our current circumstances have a very specific, if unspoken meaning: that humans are a single type, that human nature can be essentialised to the traits that created this crisis. In this way, the systems that certain humans created, and other humans powerfully resisted, are completely let off the hook. Capitalism, colonialism, patriarchy \u2013 those sorts of system. Diagnoses like this erase the very existence of human systems that organised life differently: systems that insist that humans must think seven generations in the future; must be not only good citizens but also good ancestors; must take no more than they need and give back to the land in order to protect and augment the cycles of regeneration. These systems existed and still exist, but they are erased every time we say that the climate crisis is a crisis of \u2018human nature\u2019 and that we are living in the \u2018age of man\u2019. And they come under very real attack when megaprojects are built, like the Gualcarque hydroelectric dams in Honduras, a project which, among other things, took the life of the land defender Berta C\u00e1ceres, who was assassinated in March.<\/p>\n

*<\/p>\n

Some people insist that it doesn\u2019t have to be this bad. We can clean up resource extraction, we don\u2019t need to do it the way it\u2019s been done in Honduras and the Niger Delta and the Alberta tar sands. Except that we are running out of cheap and easy ways to get at fossil fuels, which is why we have seen the rise of fracking and tar sands extraction in the first place. This, in turn, is starting to challenge the original Faustian pact of the industrial age: that the heaviest risks would be outsourced, offloaded, onto the other \u2013 the periphery abroad and inside our own nations. It\u2019s something that is becoming less and less possible. Fracking is threatening some of the most picturesque parts of Britain as the sacrifice zone expands, swallowing up all kinds of places that imagined themselves safe. So this isn\u2019t just about gasping at how ugly the tar sands are. It\u2019s about acknowledging that there is no clean, safe, non-toxic way to run an economy powered by fossil fuels. There never was.<\/p>\n

There is an avalanche of evidence that there is no peaceful way either. The trouble is structural. Fossil fuels, unlike renewable forms of energy such as wind and solar, are not widely distributed but highly concentrated in very specific locations, and those locations have a bad habit of being in other people\u2019s countries. Particularly that most potent and precious of fossil fuels: oil. This is why the project of Orientalism, of othering Arab and Muslim people, has been the silent partner of our oil dependence from the start \u2013 and inextricable, therefore, from the blowback that is climate change. If nations and peoples are regarded as other \u2013 exotic, primitive, bloodthirsty, as Said documented in the 1970s \u2013 it is far easier to wage wars and stage coups when they get the crazy idea that they should control their own oil in their own interests. In 1953 it was the British-US collaboration to overthrow the democratically elected government of Muhammad Mossadegh after he nationalised the Anglo-Iranian Oil Company (now BP). In 2003, exactly fifty years later, it was another UK-US co-production \u2013 the illegal invasion and occupation of Iraq. The reverberations from each intervention continue to jolt our world, as do the reverberations from the successful burning of all that oil. The Middle East is now squeezed in the pincer of violence caused by fossil fuels, on the one hand, and the impact of burning those fossil fuels on the other.<\/p>\n

In his latest book, The Conflict Shoreline<\/em>, the Israeli architect Eyal Weizman has a groundbreaking take on how these forces are intersecting.\u2020<\/a> The main way we\u2019ve understood the border of the desert in the Middle East and North Africa, he explains, is the so-called \u2018aridity line\u2019, areas where there is on average 200 millimetres of rainfall a year, which has been considered the minimum for growing cereal crops on a large scale without irrigation. These meteorological boundaries aren\u2019t fixed: they have fluctuated for various reasons, whether it was Israel\u2019s attempts to \u2018green the desert\u2019 pushing them in one direction or cyclical drought expanding the desert in the other. And now, with climate change, intensifying drought can have all kinds of impacts along this line. Weizman points out that the Syrian border city of Daraa falls directly on the aridity line. Daraa is where Syria\u2019s deepest drought on record brought huge numbers of displaced farmers in the years leading up to the outbreak of Syria\u2019s civil war, and it\u2019s where the Syrian uprising broke out in 2011. Drought wasn\u2019t the only factor in bringing tensions to a head. But the fact that 1.5 million people were internally displaced in Syria as a result of the drought clearly played a role. The connection between water and heat stress and conflict is a recurring, intensifying pattern all along the aridity line: all along it you see places marked by drought, water scarcity, scorching temperatures and military conflict \u2013 from Libya to Palestine, to some of the bloodiest battlefields in Afghanistan and Pakistan.<\/p>\n

But Weizman also discovered what he calls an \u2018astounding coincidence\u2019. When you map the targets of Western drone strikes onto the region, you see that \u2018many of these attacks \u2013 from South Waziristan through northern Yemen, Somalia, Mali, Iraq, Gaza and Libya \u2013 are directly on or close to the 200 mm aridity line.\u2019 The red dots on the map above represent some of the areas where strikes have been concentrated. To me this is the most striking attempt yet to visualise the brutal landscape of the climate crisis. All this was foreshadowed a decade ago in a US military report. \u2018The Middle East,\u2019 it observed, \u2018has always been associated with two natural resources, oil (because of its abundance) and water (because of its scarcity).\u2019 True enough. And now certain patterns have become quite clear: first, Western fighter jets followed that abundance of oil; now, Western drones are closely shadowing the lack of water, as drought exacerbates conflict.<\/p>\n

\"map<\/a><\/p>\n

*<\/p>\n

Just as bombs follow oil, and drones follow drought, so boats follow both: boats filled with refugees fleeing homes on the aridity line ravaged by war and drought. And the same capacity for dehumanising the other that justified the bombs and drones is now being trained on these migrants, casting their need for security as a threat to ours, their desperate flight as some sort of invading army. Tactics refined on the West Bank and in other occupation zones are now making their way to North America and Europe. In selling his wall on the border with Mexico, Donald Trump likes to say: \u2018Ask Israel, the wall works.\u2019 Camps are bulldozed in Calais, thousands of people drown in the Mediterranean, and the Australian government detains survivors of wars and despotic regimes in camps on the remote islands of Nauru and Manus. Conditions are so desperate on Nauru that last month an Iranian migrant died after setting himself on fire to try to draw the world\u2019s attention. Another migrant \u2013 a 21-year-old woman from Somalia \u2013 set herself on fire a few days later. Malcolm Turnbull, the prime minister, warns that Australians \u2018cannot be misty-eyed about this\u2019 and \u2018have to be very clear and determined in our national purpose\u2019. It\u2019s worth bearing Nauru in mind the next time a columnist in a Murdoch paper declares, as Katie Hopkins did last year, that it\u2019s time for Britain \u2018to get Australian. Bring on the gunships, force migrants back to their shores and burn the boats.\u2019 In another bit of symbolism Nauru is one of the Pacific Islands very vulnerable to sea-level rise. Its residents, after seeing their homes turned into prisons for others, will very possibly have to migrate themselves. Tomorrow\u2019s climate refugees have been recruited into service as today\u2019s prison guards.<\/p>\n

We need to understand that what is happening on Nauru, and what is happening to it, are expressions of the same logic. A culture that places so little value on black and brown lives that it is willing to let human beings disappear beneath the waves, or set themselves on fire in detention centres, will also be willing to let the countries where black and brown people live disappear beneath the waves, or desiccate in the arid heat. When that happens, theories of human hierarchy \u2013 that we must take care of our own first \u2013 will be marshalled to rationalise these monstrous decisions. We are making this rationalisation already, if only implicitly. Although climate change will ultimately be an existential threat to all of humanity, in the short term we know that it does discriminate, hitting the poor first and worst, whether they are abandoned on the rooftops of New Orleans during Hurricane Katrina or whether they are among the 36 million who according to the UN are facing hunger due to drought in Southern and East Africa.<\/p>\n

*<\/p>\n

This is an emergency, a present emergency, not a future one, but we aren\u2019t acting like it. The Paris Agreement commits to keeping warming below 2\u00b0c. It\u2019s a target that is beyond reckless. When it was unveiled in Copenhagen in 2009, the African delegates called it \u2018a death sentence\u2019. The slogan of several low-lying island nations is \u20181.5 to stay alive\u2019. At the last minute, a clause was added to the Paris Agreement that says countries will pursue \u2018efforts to limit the temperature increase to 1.5\u00b0c\u2019. Not only is this non-binding but it is a lie: we are making no such efforts. The governments that made this promise are now pushing for more fracking and more tar sands development \u2013 which are utterly incompatible with 2\u00b0c, let alone 1.5\u00b0c. This is happening because the wealthiest people in the wealthiest countries in the world think they are going to be OK, that someone else is going to eat the biggest risks, that even when climate change turns up on their doorstep, they will be taken care of.<\/p>\n

When they\u2019re wrong things get even uglier. We had a vivid glimpse into that future when the floodwaters rose in England last December and January, inundating 16,000 homes. These communities weren\u2019t only dealing with the wettest December on record. They were also coping with the fact that the government has waged a relentless attack on the public agencies, and the local councils, that are on the front lines of flood defence. So understandably, there were many who wanted to change the subject away from that failure. Why, they asked, is Britain spending so much money on refugees and foreign aid when it should be taking care of its own? \u2018Never mind foreign aid,\u2019 we read in the Daily Mail<\/em>. \u2018What about national aid?\u2019 \u2018Why,\u2019 a Telegraph<\/em> editorial demanded, \u2018should British taxpayers continue to pay for flood defences abroad when the money is needed here?\u2019 I don\u2019t know \u2013 maybe because Britain invented the coal-burning steam engine and has been burning fossil fuels on an industrial scale longer than any nation on Earth? But I digress. The point is that this could have been a moment to understand that we are all affected by climate change, and must take action together and in solidarity with one another. It wasn\u2019t, because climate change isn\u2019t just about things getting hotter and wetter: under our current economic and political model, it\u2019s about things getting meaner and uglier.<\/p>\n

The most important lesson to take from all this is that there is no way to confront the climate crisis as a technocratic problem, in isolation. It must be seen in the context of austerity and privatisation, of colonialism and militarism, and of the various systems of othering needed to sustain them all. The connections and intersections between them are glaring, and yet so often resistance to them is highly compartmentalised. The anti-austerity people rarely talk about climate change, the climate change people rarely talk about war or occupation. We rarely make the connection between the guns that take black lives on the streets of US cities and in police custody and the much larger forces that annihilate so many black lives on arid land and in precarious boats around the world.<\/p>\n

Overcoming these disconnections \u2013 strengthening the threads tying together our various issues and movements \u2013 is, I would argue, the most pressing task of anyone concerned with social and economic justice. It is the only way to build a counterpower sufficiently robust to win against the forces protecting the highly profitable but increasingly untenable status quo. Climate change acts as an accelerant to many of our social ills \u2013 inequality, wars, racism \u2013 but it can also be an accelerant for the opposite, for the forces working for economic and social justice and against militarism. Indeed the climate crisis \u2013 by presenting our species with an existential threat and putting us on a firm and unyielding science-based deadline \u2013 might just be the catalyst we need to knit together a great many powerful movements, bound together by a belief in the inherent worth and value of all people and united by a rejection of the sacrifice zone mentality, whether it applies to peoples or places. We face so many overlapping and intersecting crises that we can\u2019t afford to fix them one at a time. We need integrated solutions, solutions that radically bring down emissions, while creating huge numbers of good, unionised jobs and delivering meaningful justice to those who have been most abused and excluded under the current extractive economy.<\/p>\n

Said died the year Iraq was invaded, living to see its libraries and museums looted, its oil ministry faithfully guarded. Amid these outrages, he found hope in the global anti-war movement, as well as in new forms of grassroots communication opened up by technology; he noted \u2018the existence of alternative communities across the globe, informed by alternative news sources, and keenly aware of the environmental, human rights and libertarian impulses that bind us together in this tiny planet\u2019. His vision even had a place for tree-huggers. I was reminded of those words recently while I was reading up on England\u2019s floods. Amid all the scapegoating and finger-pointing, I came across a post by a man called Liam Cox. He was upset by the way some in the media were using the disaster to rev up anti-foreigner sentiment, and he said so:<\/p>\n

I live in Hebden Bridge, Yorkshire, one of the worst affected areas hit by the floods. It\u2019s shit, everything has gotten really wet. However \u2026 I\u2019m alive. I\u2019m safe. My family are safe. We don\u2019t live in fear. I\u2019m free. There aren\u2019t bullets flying about. There aren\u2019t bombs going off. I\u2019m not being forced to flee my home and I\u2019m not being shunned by the richest country in the world or criticised by its residents.<\/p>\n

All you morons vomiting your xenophobia \u2026 about how money should only be spent \u2018on our own\u2019 need to look at yourselves closely in the mirror. I request you ask yourselves a very important question \u2026 Am I a decent and honourable human being? Because home isn\u2019t just the UK, home is everywhere on this planet.<\/p>\n

I think that makes for a very fine last word.<\/p>\n

_______________________________________<\/p>\n

Vol. 38 No. 11 \u00b7 2 June 2016<\/a> – pages 11-14<\/em><\/p>\n

Naomi Klein is the award-winning author of the international bestseller, <\/em>No Logo: Taking Aim at the Brand Bullies, translated into 28 languages. She writes an internationally syndicated column for <\/em>The Nation magazine and the <\/em>Guardian newspaper. She is a former Miliband Fellow at the London School of Economics and holds an honorary Doctor of Civil Laws from the University of King’s College, Nova Scotia. Her book <\/em>The Shock Doctrine: The Rise of Disaster Capitalism was published worldwide in 2007.<\/em><\/p>\n

Go to Original \u2013 lrb.co.uk<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

All you morons vomiting your xenophobia \u2026 about how money should only be spent \u2018on our own\u2019 need to look at yourselves closely in the mirror. I request you ask yourselves a very important question \u2026 Am I a decent and honourable human being? Because home isn\u2019t just the UK, home is everywhere on this planet. I think that makes for a very fine last word.<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[48],"tags":[],"class_list":["post-74541","post","type-post","status-publish","format-standard","hentry","category-in-focus"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/74541","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=74541"}],"version-history":[{"count":0,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/74541\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=74541"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=74541"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=74541"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}