THE ACTIVIST LOOKS AT THREE GLOBAL CRISES, AND PROPOSES ALTERNATIVES
Vandana Shiva is an Indian scholar, environmental activist, food sovereignty advocate, and anti-globalization author and activist; she won the Alternative Nobel Peace Prize (the Right Livelihood Award) in 1993.
She wrote in the Introduction to this 2008 book, “Two hundred years into the fossil fuel era, CO2 emissions have created a greenhouse effect that is responsible for global warming and is leading to a climate crisis… [which may] result in the melting of the polar ice caps and glaciers, and the intensification of floods, droughts, and cyclones… If we do not halt the temperature increase the climate crisis will dramatically change how we live. And it will decide if we live or perish… We need to move beyond oil. We need to reinvent society, technology, and economy. We need to do it fast and creatively. We can. Climate chaos and peak oil are converging with a third crisis---the food crisis … [which] results from the combined impacts of the industrialization and globalization of agriculture… The food crisis reflects a deeper crisis---the creation of ‘redundant’ or disposable people and, alongside them, the potential for violence and political instability… We can and must respond creatively to the triple crisis and simultaneously overcome dehumanization, economic inequality, and ecological catastrophe.” (Pg. 1-3)
She suggests, “We have two choices: We can make a nature-centered, people-centered transition to a fossil fuel-free future, with meaningful work and dignified living for all; or we can continue on our current path toward a market-centered future , which will make the crisis deeper for the poor and the marginalized and provide a TEMPORARY escape for the privileged. The first part of this book deals with the pseudo-solutions; the second part offers equitable and lasting solutions from a people’s perspective…” (Pg. 4) She adds, “In the short term, we can continue to expand the profits and consumerism of the privileged by further dispossessing the poor. But tomorrow even the rich and the powerful will not be immune from Gaia’s revenge and the revenge of the billions of dispossessed. We will either have justice, sustainability and peace together or we will descend into economic catastrophe, social chaos and conflict. Soil, not oil, offers a framework for converting the ecological catastrophe and human brutalization we face into an opportunity to reclaim our humanity and our future.” (Pg. 7-8)
She states, “Eco-imperialism is a complex dynamic. It includes the control over the economies of the world through corporate globalization and transforms the resources and ecosystems of the world into feedstock for an industrialized globalized economy… Eco-imperialism also characterizes the control over the foreign policy and strategic security policy of countries like India through the recent US-India nuclear agreement. And it refers to the attempts to engineer the planet. Eco-imperialism if a mechanistic paradigm, based on industrial technologies and economies that assume limitless growth. It is the poor and other species who, in a world of limited resources, lose their share of the earth’s resources.” (Pg. 15-16)
She asserts, “The eco-imperialist response to the climate crisis is to grab the remaining resources of the planet, close the remaining spaces of freedom, and use the worst form of militarized violence to exterminate people’s rights and people themselves when they get in the way of an insatiable economy’s resource appropriation, driven by the insatiable greed of corporations. There is another response---that of Earth Democracy. Earth Democracy recognizes that if the survival of our species if threatened, maintaining our ability to live on the planet is the only intelligent response. Chasing economic growth while ecosystems collapse is a sign of stupidity, not wisdom… In Earth Democracy, solutions will not come from the corporations and governments that have raped the planet… Solutions are coming from those who know how to live lightly… who ... define the good life … as looking after the living earth and their living community… Earth Democracy begins and ends with Gaia’s laws---the law of renewability, the law of conservation, the law of entropy, the law of diversity, In Earth Democracy, all beings and all peoples are equal… In Earth Democracy, the solution to the climate crisis begins with the cultures and communities who have not contributed to it.” (Pg. 45-46)
She laments, “Cows and trees used to be inviolable in India… Today the car has become inviolable… Sacred species are being killed to expand the ecological space for the car. If ‘timeless India’ rested on the gifts of the sacred cow… India’s short-term economic miracle rests on the sacred car. Nothing else is sacred anymore, nothing else is worthy of protection.” (Pg. 49-50)
She points out, “We [in India] are today 1 billion. And we are being asked to adopt the lifestyles and economies of the 20 percent of humanity who have bene using 80 percent of the world’s resources. If 100 million rich Indians want to live like their Western counterparts it would take more resources than the world has to offer and the attempt would force their brothers and sisters to give up their water, their land, their homes, and their livelihoods.” (Pg. 62)
She explains, “Sustainable agriculture is based on the sustainable use of natural resources---land, water, and agricultural biodiversity, including plants and animals. The sustainable use of these resources in turn requires that they are owned and controlled by decentralized agricultural communities, to generate their livelihoods and provide food. These three dimensions---ecological security, livelihood security, and food security---are essential elements of sustainable and equitable agricultural policy. The current process of globalization… [is] encouraging non-sustainable resource exploitation for short-term profits… agriculture has been made a state monopoly and run on massive debts and subsidies while all ecological imperatives of sustainability have been ignored.” (Pg. 105-106)
She observes, “Farmers are being destroyed because prices of farm products are driven down through a combination of monopolistic buying by global corporations and dumping of subsidized products… No one is gaining from globalized trade in food except the corporations. Localization of food systems to reduce food-miles if a climate-change imperative. It is also a food-sovereignty and human-rights imperative. Small farmers will only survive in the context of vibrant and robust local food economies.” (Pg. 123)
She concludes, “The paths out from this crisis are not being blazed in the boardrooms of the global corporations who dominate our world today and are largely responsible for crimes against nature and humanity… The movement for biodiverse, ecological, and local food systems simultaneously addresses the crises of climate, energy, and food… New ways of thinking and acting … are evolving from the creative alternatives being employed in small communities, on farms, in cities. It is this renewable energy of ecology and sharing, of solidarity and compassion, that we need to generate and multiply to counter the destructive energy of greed that is creating scarcity at every level… Climate chaos, brutal economic inequality, and social disintegration are jointly pushing human communities to the brink… We can either keep sleepwalking to extinction or wake up to the potential of the planet and ourselves.” (Pg. 143-144)
Shiva’s books are of tremendous interest to those studying the economic, political, and spiritual ramifications of environmental issues.