Should arguments for degrowth be anthropocentric or ecocentric? And what does this mean in practice? There is an interesting discussion going on, starting with two recent court rulings in New Zealand and India about rivers being granted personal rights. We present an article by Ashish Kothari, Mari Margil and Shrishtee Bajpai, first published for The Guardian. Several geographically-distant but related events signalled a dramatic mind shift in humanity’s troubled relationship with nature last month. First, the New Zealand parliament passed the Te Awa Tupua Act, giving the Whanganui River and ecosystem a legal standing in its own right, guaranteeing its “health and well-being”. Shortly after, a court in India ruled that the Ganges and Yamuna rivers and their related ecosystems have “the status of a legal person, with all corresponding rights, duties and liabilities ... in order to preserve and conserve them”. The history of the rivers makes these proclamations remarkable. The Ganges has long been considered sacred and millions of people depend on it for sustenance, yet it has been polluted, mined, diverted and degraded to a shocking extent. The Whanganui has witnessed a century-old struggle between the indigenous Iwi people and the New Zealand government over its treatment. Notably, the Iwi consider themselves and the Whanganui as an indivisible whole, expressed in the common saying: “I am the river, and the river is me.” Rivers are the arteries of the earth, and lifelines for humanity and millions of other animals and plants. It’s no wonder they have been venerated, considered as ancestors or mothers, and held up as sacred symbols. But we have also desecrated them in every conceivable way. Can giving them the legal rights of a human help resolve this awful contradiction? Perhaps, if we are able to think beyond the material limits of how we relate to nature, we can encourage political and economic measures to create a deeper and more ethical relationship. New Zealand and India have recognised the intrinsic rights of rivers, beyond their use for humans. Both recognise rivers as having spiritual, physical and metaphysical characteristics. These crucial extensions of law are based on ethical principles rarely recognised since the industrial age, but this is how indigenous peoples have long treated nature.
By Beatriz Rodríguez-Labajos, Leah Temper and Lucía Argüelles An interviewed Anuak farmer from the Gambella region in Ethiopia assures that nobody in his village supported the land deal for Al Amoudi´s Southern Star Farm project from the beginning. Despite of this, the contract was signed and the villagers were kicked off the lands. He lost his crop land and also his access to the now cleared ...
Collaborative creation written down by Constanza Hepp Powered by hardcore conviction, Cooperide is a bloc that will travel from Copenhagen to Paris for COP21, starting November 14. A total of 1400 kilometres in 22 days. And we will do it by bike. Why bike? Simple answer: biking is an autonomous means of transportation free of direct CO2 emissions. It is good for the body and soul, it makes us ...
Valentin Thurn ist Regisseur. 2011 kam sein Film "Taste the Waste" in die Kinos und er gründete die Selbstorganisations-Plattform "Foodsharing" mit, auf der überschüssige Nahrungsmittel an andere weiter gegeben werden können. Für den Stream towards Degrowth sprachen wir mit ihm in einem Videointerview fiktiv aus einer Zeit in der Zukunft, die die Steigerungslogik überwunden hat. Das Thema:...