A Primer for Paradigm Shift: Part 2
This second article in the Paradigm Shift Series will describe several aspects of paradigm shift that are powerful tools for creating a preferred future.
This second article in the Paradigm Shift Series will describe several aspects of paradigm shift that are powerful tools for creating a preferred future.
If the modern world is in crisis, then let us turn to its antithesis, the traditional world, in search of keys, clues, beacons.
It is a tragic paradox that the very civilization that invented the idea of nature also became, as its values spread across a large part of the world, the instrument of the destruction of what that idea is meant to represent.
Modernity cannot go on, and will be the death of us if we don’t wake up to that reality.
The eight earthworks complexes in central and southern Ohio join nearly 1,200 sites worldwide that UNESCO has said have outstanding value to humanity.
Before we can take the necessary actions to serve and protect the Earth, we must first fully understand and embody the interconnectedness of all things. Paty Gualinga of the Kichwa people of Sarayaku, an Indigenous community based in the Ecuadorian Amazon, spoke directly to this.
Association Rocciaviva (Living Rock in Italian) was born out of Piero Franco’s desire to help his community and restore the region of Basilicata, Italy.
Feminist decolonial discourse helps ensure that progress is more inclusive, just, and transformative for all.
If the question is not made explicit – if the existence of upstream questions, these questions that take us beyond the boundaries of what science can tell us about climate change, is not recognised – then the default answer will be to treat it as bad luck and pursue some combination of techno-fixes and lifestyle adjustments.
Fundamentally, we need to figure out what and who we are, where we come from, and what we need to do now in order to contribute to the making of a new sacred agreement between all the people living in North America, in addition to acknowledging the colonial crimes made throughout history.
I would argue our best long-term hope of improving our national system is for more and more local communities to build up robust and productive deliberative systems, to the point that people see the viability and positive impacts of the deliberative alternative, build up their skills to engage each other, and re-establish their trust in each other and key institutions.
If the state and federal governments truly stand behind their commitments to environmental justice, then we should stand with the Tonawanda—for the Big Woods, and for Indigenous land justice.