#ecological systems

[meteorologistaustenlonek]

Climate literacy principle #4: As of 2021, Earth had warmed by about 1.1°C above preindustrial levels. The current rate of warming is roughly 30x faster than the rate at which Earth warmed as it emerged from the last ice age.

More: https://www.climate.gov/teaching/climate/climate-literacy-essential-principles

[delicatelysublimeforester]

Embracing Truth and Reconciliation: A Call to Action on September 30

[howdoesone]

How does one account for the unique environmental conditions and ecological systems of a region in architecture?

Accounting for the unique environmental conditions and ecological systems of a region is a crucial aspect of architectural design. Every region has its distinct environmental characteristics, including climate, topography, vegetation, and ecological systems. Architects must consider and respond to these factors to create sustainable, resilient, and contextually appropriate designs. This article…

[reasonsforhope]

"In response to last year’s record-breaking heat due to El Niño and impacts from climate change, Indigenous Zenù farmers in Colombia are trying to revive the cultivation of traditional climate-resilient seeds and agroecology systems.

One traditional farming system combines farming with fishing: locals fish during the rainy season when water levels are high, and farm during the dry season on the fertile soils left by the receding water.

Locals and ecologists say conflicts over land with surrounding plantation owners, cattle ranchers and mines are also worsening the impacts of the climate crisis.

To protect their land, the Zenù reserve, which is today surrounded by monoculture plantations, was in 2005 declared the first Colombian territory free from GMOs.

...

In the Zenù reserve, issues with the weather, climate or soil are spread by word of mouth between farmers, or on La Positiva 103.0, a community agroecology radio station. And what’s been on every farmer’s mind is last year’s record-breaking heat and droughts. Both of these were charged by the twin impacts of climate change and a newly developing El Niño, a naturally occurring warmer period that last occurred here in 2016, say climate scientists.

Experts from Colombia’s Institute of Hydrology, Meteorology and Environmental Studies say the impacts of El Niño will be felt in Colombia until April 2024, adding to farmers’ concerns. Other scientists forecast June to August may be even hotter than 2023, and the next five years could be the hottest on record. On Jan. 24, President Gustavo Petro said he will declare wildfires a natural disaster, following an increase in forest fires that scientists attribute to the effects of El Niño.

In the face of these changes, Zenù farmers are trying to revive traditional agricultural practices like ancestral seed conservation and a unique agroecology system.

Pictured: Remberto Gil’s house is surrounded by an agroforestry system where turkeys and other animals graze under fruit trees such as maracuyá (Passiflora edulis), papaya (Carica papaya) and banana (Musa acuminata colla). Medicinal herbs like toronjil (Melissa officinalis) and tres bolas (Leonotis nepetifolia), and bushes like ají (Capsicum baccatum), yam and frijol diablito (beans) are part of the undergrowth. Image by Monica Pelliccia for Mongabay.

“Climate change is scary due to the possibility of food scarcity,” says Rodrigo Hernandez, a local authority with the Santa Isabel community. “Our ancestral seeds offer a solution as more resistant to climate change.”

Based on their experience, farmers say their ancestral seed varieties are more resistant to high temperatures compared to the imported varieties and cultivars they currently use. These ancestral varieties have adapted to the region’s ecosystem and require less water, they tell Mongabay. According to a report by local organization Grupo Semillas and development foundation SWISSAID, indigenous corn varieties like blaquito are more resistant to the heat, cariaco tolerates drought easily, and negrito is very resistant to high temperatures.

The Zenù diet still incorporates the traditional diversity of seeds, plant varieties and animals they consume, though they too are threatened by climate change: from fish recipes made from bocachico (Prochilodus magdalenae), and reptiles like the babilla or spectacled caiman (Caiman crocodilus), to different corn varieties to prepare arepas (cornmeal cakes), liquor, cheeses and soups.

“The most important challenge we have now is to save ancient species and involve new generations in ancestral practice,” says Sonia Rocha Marquez, a professor of social sciences at Sinù University in the city of Montería.

...[Despite] land scarcity, Negrete says communities are developing important projects to protect their traditional food systems. Farmers and seed custodians, like Gil, are working with the Association of Organic Agriculture and Livestock Producers (ASPROAL) and their Communitarian Seed House (Casa Comunitaria de Semillas Criollas y Nativas)...

Pictured: Remberto Gil is a seed guardian and farmer who works at the Communitarian Seed House, where the ASPROL association stores 32 seeds of rare or almost extinct species. Image by Monica Pelliccia for Mongabay.

Located near Gil’s house, the seed bank hosts a rainbow of 12 corn varieties, from glistening black to blue to light pink to purple and even white. There are also jars of seeds for local varieties of beans, eggplants, pumpkins and aromatic herbs, some stored in refrigerators. All are ancient varieties shared between local families.

Outside the seed bank is a terrace where chickens and turkeys graze under an agroforestry system for farmers to emulate: local varieties of passion fruit, papaya and banana trees grow above bushes of ají peppers and beans. Traditional medicinal herbs like toronjil or lemon balm (Melissa officinalis) form part of the undergrowth.

Today, 25 families are involved in sharing, storing and commercializing the seeds of 32 rare or almost-extinct varieties.

“When I was a kid, my father brought me to the farm to participate in recovering the land,” says Nilvadys Arrieta, 56, a farmer member of ASPROAL. “Now, I still act with the same collective thinking that moves what we are doing.”

“Working together helps us to save, share more seeds, and sell at fair price [while] avoiding intermediaries and increasing families’ incomes,” Gil says. “Last year, we sold 8 million seeds to organic restaurants in Bogotà and Medellín.”

So far, the 80% of the farmers families living in the Zenù reserve participate in both the agroecology and seed revival projects, he adds."

-via Mongabay, February 6, 2024

[dailyanarchistposts]

In mid-August, a three year-old lawsuit charging that environmentalist groups were religious extremists comparable to some of the more violent, intolerant, ultra-orthodox Islamic sects collapsed when the attorney failed to meet a re-filing deadline with the U.S. Supreme Court.

The suit had been brought against the Forest Guardians, the Superior Wilderness Action Network, and the U.S. Forest Service by the 125 companies that make up the Associated Contract Loggers (A.C.L.) of northern Minnesota. The loggers were asking for $600,000 in damages and permission to plunder timber from the Superior National Forest.

Lawyers for the A.C.L. argued that deep ecology was actually a religion, and so by extension, environmental groups that espoused its philosophies were cults, and by outlawing timber cutting on so-called “federal land,” the Forest Service was favoring a particular set of religious doctrines and was therefore violating the guarantee of neutrality in matters of religion purportedly vouchsafed in the U.S. Constitution.

According to theological scholars at the logging company syndicate like former executive director, Larry Jones, Deep Ecology is an “earth-centered religion,” a “belief system” that holds that “trees and Man [sic] are equal.” Anti-logging activists who extol the virtues of forested spaces over industry profit and environmental degradation are spiritual zealots, and the government functionaries who are swayed by their proselytizing may turn out to be fanatical closet druids themselves.

Stephen Young, the A.C.L. lawyer and a former Republican Party senatorial candidate, explained his legal action on such esteemed venues as Rush Limbaugh’s radio show by saying that clear-cutting in national forests had been restricted by the Forest Service for no reason other than reverebce for some fringe New Age religion.

A U.S. District Court judge in Minnesota dismissed the case as “frivolous” in February 2000, but the A.C.L. petitioned the Supreme Court last year after reports that Wahabi Islamic extremists were responsible for the blitzkrieg attacks on the World Trade Center and the Pentagon.

“The doctrine of Deep Ecology is the very worldview that gave rise to eco-terrorism. We feel that after the events of September 11, it’s an obligation of the Supreme Court to keep religious fanaticism in check,” Young said. “Just as devout faith in the literal words of various Hadith of Mohammad gave the Taliban license to impose through state power harsh conditions on the women of Afghanistan, so Deep Ecology gives license to its adherents to take extreme actions against those who would live by different beliefs.”

Perhaps the less said about this sleazy episode the better, which is just as well, since it is so hard to get a firm analytic grasp on it because it is sad and sick on so many different levels. For instance, likening the plight of women in Afghanistan to that of lumber barons in northern Minnesota is staggering in its shamelessness, as it has been my experience that women living near industrial logging camps are subjected to at least the same sort of abuse, derision, and masculinist domination as women who had been living in Taliban-controlled Kandahar.

And we all know that if the U.S. government was serious about keeping homicidal religious terrorism in check, then John Ashcroft and the Army of God anti-abortionists would be in the Guantanamo Bay gulag. It was all obviously just a miserable attempt to slander and jam up anti-logging activists with legal action, and it failed.

But I can’t help thinking about the broader philosophical implications of who supported it. I have no idea as to whether or not there are Deep Ecologists involved in Forest Guardians or the Superior Wilderness Action Network (and I suspect that none are to be found among the Forest Service feds), but in demonizing Deep Ecology as an alien fanatical religious practice in this lawsuit, we can see once again how tighly Christianity is bound to capitalist exploitation and ecological destruction.

Deep ecology is not a single doctrine, but rather an ethical sensibility informed by a variety of perspectives on the relationship of hummankind to the whole of nature’s systems. We can oversimplifydeep ecology by saying that its fundamentals include a belief in the intrinsic value of all forms of life as well as the holistic diversity of those life forms. The economic, technological, and ideological beliefs that prop up Western civilization antagonistically threaten the existence and diversity of natural life systems.

Individuals who adhere to the ideas of Deep Ecology are obligated to work towards radically changing those deadly attitudes and social structures. Deep ecology challenges the long-held anthropocentrist notion which entitles humans to take advantage of and destroy wilderness at will and for private profit, a view obviously held sacred by the A.C.L. timber industrialists.

Anthropocentrism derives from core Judeo-Christian values that have been part of the settler-capitalist catechism on this continent since the early seventeenth-century. Consider, for example, the preaching of Puritan minister, John Cotton. In his popular pamphlet of the 1630’s, “God’s Promise to His Plantation,” Cotton claimed that God desired colonists to “take possesion” of land in New England, saying that whosoever “bestoweth culture and husbandry upon it” has an inviolable divine right to it.

The Native Americans, dying in large numbers from exposure to European diseases was proff that God wanted to wipe the slate clean for the Puritans and thereby better facilitate His decree in the Book of Genesis that humans aggresively “subdue” the earth. Christians were the center of the universe, exclusively licensed by Almighty God to dominate the land, eradicate wild nature, and replace it with the purity of civilization. “All the world out of the Church is as wilderness, or at best, a wild field where all manner of unclean and wild beasts live and feed,” Cotton proclaimed in 1642.

There were many others during the period who were at least as enthusiastic about Christ, colonization, and commercial cultivation as Cotton was, and these ideas, linked to distinctly Judeo-Christian models of linear (rather than seasonally cyclical) time, became ingrained in the settler psyche, especially during the era of westward expansion some two centuries later. Justified by the Calvinist capitalism of Adam Smith’s The Wealth of Nations — complete with its fallacious notions about the ennobling “civilizing” powers of wealth, marlets, and economic growth — the implications of Puritan repugnance for the wilderness and wildness on the North American continent becomes depressingly clear.

As inheritors of Puritan fanaticism that have erected the violent, intolerant faith of capitalism, it is individuals and organizations like the A.C.L. who hold a worldview that advances a five hundred year-old campaign of terrorism against entire bioregions and “empowers its adherents to take extreme action against those who would live by different beliefs.”

[rebeccathenaturalist]

Obviously it would have been better if the Chernobyl disaster had never happened. But to see how wolves and other wildlife have adapted to the nuclear contamination and ambient radiation there gives a glimmer of hope that, even if the worst were to happen worldwide, we might still see at least some of the life we know today continue onward. Here's hoping that scientists, both in Ukraine and otherwise, will continue to be able to safely study Chernobyl and its effects.

[eusuchia]

the more effort I put into the narn village story the more ridiculous it feels to keep it fanfic rather than writing an original story. it still might be worth doing as motivation to actually finish writing the damn thing but god b5 does not deserve the amount of worldbuilding I am putting into this lmao

[dykegeology]

Stuff that's like 'we want to increase representation of women + people of colour in science' and it's like yay awesome so you're you're going to do stuff about systemic discrimination, and racist and misogynistic views about only white men being good at academic stuff right??? and they're like 'lol noooo we are just looking at doing more focus on scientific communication rather than maths and programming because everyone knows only white men can do those things, and women and people of colour hate data and love Community' and it's like wow what if I put 10000 funnelweb spiders in your house

[greenteacology]

my theory of science as a field is that. you know those light box things we would use to trace pictures as kids? my theory is that the true nature of reality is this wild complex crazy complicated picture, and it’s covered by about 100 layers of paper and that’s what we can perceive. and science is us putting that on a light box and trying to trace it. and every time someone makes a new discovery it’s like peeling away one tiny layer of paper to make it easier for the next person to trace.

[hal-o-ween]

Personally I think a lot of opinions about which Monster Hunter games are "good" and which are "bad" just comes from people failing to recognize that Monster Hunter has two different mainline lineages going at this point, each of which are supposed to emphasize different aspects of the series and create a more distinct experience between them to make it more worth experiencing both. And some people won't like both lines! That's ok! It doesn't mean they're bad, it just means the style of that line isn't for you.

[delicatelysublimeforester]

Germination and Growth in the Afforestation Areas

[dipperdesperado]

I'm writing a plan for a solarpunk social revolution

I think at this point we all have an understanding that things in the world aren't good. That's useful information, but that's also only step one.

Next, is broadly to figure out, "what the heck do we do?"

I've been doing a lot of listening and reading about that, and I'm trying to formulate my thoughts, to create a guide of sorts. I'm gonna sketch out my framing for it, with the areas of focus and basic tenants. This is going to be an iterative process, so let me know what you think about this! If u have the stuff to add or change, I'm cool with that!

Basic Needs (Pillars for Life)

These are the things that people deserve to be provided in order to live a comfortable life. The brave new world should be able to provide these things.

Shelter: A safe and secure place to live is essential for a comfortable life. This could be a house, apartment, or another type of dwelling.

Food and water: Adequate nutrition and hydration are essential for maintaining good health and well-being.

Clothing and personal items: Clothing and personal items such as toiletries help people feel clean and presentable, and can also provide protection from the elements.

Health care: Access to quality health care is important for maintaining physical and mental well-being

Transportation: Having access to reliable transportation can make it easier to get to work, run errands, and participate in activities.

Communication: Being able to communicate with others, whether through phone, email, or other means, can help people stay connected and feel less isolated.

Education: Access to education can help people gain knowledge, skills, and opportunities for personal and professional growth.

Technology, electricity, and internet access: Access to technology and the internet can facilitate communication, education, and access to information and resources.

Art, Media, Entertainment, and Play: People often need activities or hobbies that provide enjoyment and help them relax and de-stress.

Social connections: Strong social connections and a sense of community can provide support, companionship, and a sense of belonging.

Financial stability: Having access to sufficient financial resources can help people meet their basic needs and feel more secure.

Personal safety and Defense: Feeling safe and secure in one's environment is essential for a comfortable life.

Levels/Spheres of Liberation

These are the levels at which liberation needs to occur. There's an interplay between each level: for example, you have to a reach certain standard of self-love before you can make meaningful connections with others. The more connected with yourself you are, the more connected with others you can be.

Internalized Liberation: Internalized Liberation is a state of radical self-love.

Interpersonal Liberation: Interpersonal Liberation is a state in which love is fully and freely given to all others. 

Institutional Liberation: Institutional Liberation is a state of radical inclusion, where all organizations see equity as their responsibility and use an equitable process framework in perpetuity.

Systemic Liberation: Systemic Liberation is a state in which we have reconfigured societal relationships to resources to allow for ingenuity and social protections to coexist, creating the interconnected circumstances under which all people have the resources, access, and opportunity to thrive.

Environmental Liberation: Environmental Liberation is a state of harmony with the environment. Reconnecting with nature and understanding our place in it.

Ideological Liberation: Ideological Liberation is a state in which we have fully transcended and have no need for social constructs such as race; a reality where we are unbound by identity defined in contrast to others; individuals are unconflicted and feel a full and authentic sense of belonging in all spaces.

Guiding Principles

These guiding principles are the values which underpin the revolution; these are the unarguable, foundational ideas that make up the basic requirements for the movement.

Grassroots/Direct democracy: people should manage their own affairs. If something only affects you, then you do what you want. Things that affect others should involve them in the process. The goal is to find the balance between individual and collective autonomy, where the combination of each is greater than the sum of its parts.

Social Ecology: Our foundational understanding of nature is based on hegemonic values that separate us from it. This thinking coincided with the domination of people by other people around the beginning of civilization. By trying to reconnect with nature and see ourselves as part of it, while also upholding the values of liberty, solidarity, and equality, we can work towards mending our environmental and social relations.

Decentralization: civilization is an extremely complex system, and the most successful complex systems balance order and chaos thru decentralized forms. Highly centralized systems like the prevailing ones simplify things and standardize things to make them easier to manage. Having unique communities that federate based on need and shared projects leads to more resilient, creative, and emergent societies.

Anti-hierarchy, domination, and coercion: revolutions have to be led by the people, for the people. Forcing a mode of operation onto others is a non-starter. Freedom with subjugation is no freedom at all.

Liberty: people should be free to live how they want, so long as those desires don’t harm others. Matters should be decided with a maximal preference for that balance.

Free Association: all relations should be voluntary. No one should have the power to force a relationship, whether it’s for work, play, or community.

Solidarity Economies: programs, organizations, and projects that prioritize the well-being of the community over other concerns.

Diversity as Power: intersectional understanding of different identities people hold and how that informs their experiences being alive. Along with this, a recognition that the diversity of experiences heightens the chance for emergent solutions to problems.

Levels of Organization

Organizing at different scales.

Affinity Groups: a small group that’s tightly knit and focused on very specific alignment. Similar thoughts on issues, and similar interests in projects and actions.

Communes/Neighborhood Pods: connecting with people in your geographical vicinity, uniting on shared issues to be solved, moreso than shared ideology.

Organizations (platform orgs, ideological orgs, social orgs): Groups trying to change the world for the better. There would be platform orgs that contribute to ideological orgs and social orgs to provide cohesion between different projects and strengthen community resilience through federation within the community and its disparate projects.

Prisons: writing letters to prisoners and creating specific programs to abolish the modern-day slave complex that is the prison system.

Schools and Educational Bodies: creating revolutionary unions for students, staff, and faculty, and making efforts to gain direct democratic control of education.

Workplaces (Unions and Cooperatives): starting revolutionary syndicates for traditional workplaces, and starting directly democratic, horizontally run businesses.

Cities/Counties: tying all of the above things together through assemblies to have citizens directly decide on things that affect the whole city/county geographical area.

Regions: tying multiple cities/counties together, making decisions on projects that affect the region (big infrastructure and the like). This will still be directly democratic. The people who are affected by the decision will be the ones to come to the decision.

"Nations": tying multiple regions together to make very large decisions that affect the whole landmass.

Those're pretty much the areas that I'm thinking about. Am I missing anything?

[nando161mando]

Zapatista education is an inspiration for many movements and peoples fighting for autonomy, as it has built an education system based on the self-organisation of communities, the composition of scientific and traditional knowledge, and the common struggle for land. For some years now, the movement has been asking itself a fundamental question for our times: how to fight for autonomy in the face of ecological collapse?

https://freedomnews.org.uk/2024/10/27/education-and-autonomy-in-times-of-ecological-collapse/

[badolmen]

Saw a post and just want to say: yeah ‘carbon offsets’ are usually bullshit. Sure some smaller land owners might actually be planting diverse native trees in proportion* to their carbon emissions. But as someone who’s worked with The Big Ones? Absolutely horseshit.

8/10 times they find a landowner with a crappy high graded beech-birch thicket and say to the owner: ‘Hey. We’ll pay you to not cut these trees you weren’t planning on/won’t be able to cut for a profit for the next 20-40 years anyway, and you’ll get a kickback.’ Ofc the owner says yes and the Big One can pat themselves on the back and show their stockholders ‘see we’re sooooo interested in reducing our carbon footprint’ when they’re straight up Doing Nothing.

When a Big One does engage in actual tree planting it is always a monoculture. There is not an economically viable way to plant the number of trees needed to proportionally offset their emissions* without it being a thoughtless monoculture without regard for site specificity and seedling survival rates.

How about instead of doing fuck all or wasting time and resources planting monocultures these big companies actually reduce their emissions instead of using their near infinite well of wealth to increase their emissions because they can always buy more crappy stands or pay a little more to plantation owners?

*Fun fact: we are barely at the cusp of carbon research being able to answer the long term + actual potential of carbon storage of different stands based on their age and species composition. We know that younger stands grow faster and therefore capture carbon at an increased rate compared to older stands. Realistically, a large older stand will capture comparative levels of carbon to a small younger stand. You just did a huge clear cut? Congrats that’s now a massive carbon sink you can get paid to ignore it the way you would be anyway for the next 50-60 years. Unsurprisingly this does information does not incentivize the conservation of old growth stands, because the most Carbon Efficient thing to do would be to cut all the old growth for timber (preserving it from decomposition and releasing carbon in most cases) and let new, young, fast growing forests replace them. Who cares about ecological nuance? We’re storing more carbon this way!

[vibinwiththefrogs]

I have too many interests and it stresses me out quite often

[bigcats-birds-and-books]

Books of 2024: THE ART OF EXCESS by Tom LeClair.

Another day, another "requesting niche out of print nonfiction from the library that they have to borrow from the Library of Congress, because of course they do"! I didn't actually read the whole thing because I'm not familiar with six out of the seven books he analyzes, but I did read the preface, the introduction, and the chapter about Le Guin's ALWAYS COMING HOME (which was really the epilogue lol).

His framework of "systems novels" was fascinating to me and my biology-oriented brain, and he flagged a lot of the same things I transcribed for my "le guin posting" tag, which I thought was neat! Unfortunately: he nerfed himself by spending most of his time on behemoth novels by six white men as Representative of Excess as Mastery, so I found his overall conclusions lackluster--like, dude, really, broaden your sample size if you're trying to generalize to American Literature Going Forward (it's no wonder Le Guin was the most hopeful and reconstructive of the lot, given the synopses of the other bricks he discussed). Neat intro and preface! And I found myself nodding along to a lot of his insights on Le Guin, but I also found myself rolling my eyes at how he tried to generalize from the texts he selected.