The Mapping Climate Communication Project illustrates key events, participants and strategies in climate communication.
1) Climate Timeline visualizes the historical processes and events that have lead to various ways of communicating climate change. Key scientific, political and cultural events are plotted on a timeline that contextualizes this information within five climate discourses. These reveal very different ideological, political and scientific assumptions on climate change. A clearer version of the timeline is available here.
2) Network of Actors displays relationships between 237 individuals, organizations and institutions participating in climate communication in Canada, United States and the United Kingdom. A clearer version of this graphic is available here.
Details about this project can be found in the Mapping Climate Communication: PosterSummary Report. This report can be downloaded here.
The maps reveal how specific details in climate communication are contextualized within complex debates. For example:
How does a climate march impact the volume of media coverage of climate change?
How does the work of the climate denial industry potentially impact climate policy?
Do popular movies and books on climate result in activity in the climate movement?
What are the relationships between organizations active in climate communication?
By illustrating key events and actors over time and within five discourses this work makes links between disparate factors and reveals dynamics that contribute to public understanding of climate change. The project also explores politicised issues in climate communication by using a discourse approach to analyse the various strategies and ideologies held by those organizations, institutions and individuals participating in climate communication in the public realm. This report describes the impact of neoliberal dogma and modes of governance on climate communication as one of the central problems preventing a global response to climate change. Theorizing the impact of neoliberalism on climate change communication and policy is key to an understanding of why emissions continue to rise despite the significant work by the climate science community and the environmental movement over the past four decades.
Design/Ecology/Politics describes a powerful role for design in creating sustainable futures – once informed by ecological literacy and critical perspectives. The book moves the debate in sustainable design beyond its narrow focus on the design of marginally more sustainable consumer products. Designers have expertise in influencing subjectivities. Ecological theory explores the philosophical problems at the root of the environmental crisis. Social theory describes the social and political function of design. This book examines the relationship between these three domains. While there are prominent movements in design working towards socially responsive practice, these efforts are hampered by the manner in which power relations are constructed, reproduced and obfuscated by design. Revealing these dynamics creates new possibilities for transformative practice – i.e. design which will create ways of living enabling human prosperity over time. It will be available in October 2017 for $19.99.
The concept of natural capital was first used by E.F. Schumacher in his book Small Is Beautiful (1973). In the same book Schumacher wrote:
To press non-economic values into the framework of the economic Calculus… it is a procedure by which the higher is reduced to the level of the lower and the priceless is given a price. It can therefore never serve to clarify the situation and lead to an enlightened decision. All it can do is lead to self-deception or the deception of others; for to undertake to measure the immeasurable is absurd and constitutes but an elaborate method of moving from preconceived notions to foregone conclusions…The logical absurdity, however, is not the greatest fault of the undertaking: what is worse, and destructive of civilisation, is the pretence that everything has a price or, in other words, that money is the highest of all values. (p. 27)
Dr. Sian Sullivan describes the current meaning of the concept of natural capital as having its origins in the formation of the World Business Council for Sustainable Development (WBCSD) at the first Rio United Nations Conference on Environment and Development (UNCED) Earth Summit in 1992. The concept of natural capital gained popularity in business circles as a way of thinking about environmental governance and has encouraged by environmentalists such as Jonathan Porritt. Now, four decades since the concept was first coined, the idea has metamorphosed. The notion of nature as natural capital, and as equivalent to capital in the bank, is being adopted by the UK government. In 2011, then UK Environment Minister Caroline Spelman launched the report The natural choice: Securing the value of nature with the statement;
“…if we withdraw something from Mother Nature’s Bank, we’ve got to put something back to ensure that the environment has a healthy balance and a secure future” (2011).
By 2012, the UK established a Natural Capital Committee and economists began preparing to include a value for ‘natural capital’ in Britain’s GDP calculations by 2020. Meanwhile, at an international level, the Bank of Natural Capital website was launched in 2011 by The Economics of Ecosystems and Biodiversity (TEEB) project, a programme supported by the United Nations and European Union. Within the Bank of Natural Capital, Sullivan explains that “nature’s stocks and flows are depicted such that they accord with the format of a standard online current bank account”. Herein nature’s processes are reduced to numbers that can be traded like other financial instruments.
The World Forum on Natural Capital meet today and tomorrow in Edinburgh. Here NGOs, governments, business and the financial industry will consider ways of valuing nature using the concept of natural capital. This project emerges out of programmes launched at Rio+20 such as the UNEP’s Green Economy Report and financial institutions’ Natural Capital Declaration. The forum will undoubtedly raise awareness on environmental threats, but the strategy of using “natural capital” to respond threatens to take environmental decision-making out of the political sphere and into the marketplace. Not only does this move erode democratic decision-making on the environment – but it will give more control over nature to the very financial institutions and corporations responsible for unsustainable development. The real threat is that the natural commons, the ecological space we all share, will be subject to a new wave of privatization under the pretense that corporations and financial institutions will suddenly become responsible environmental guardians – once natural capital is part of their balance books.
This radical new policy approach to environmental decision making is being pushed by the UNEP, the UK government and a variety of environmental organisations eager to help business understand the environmental consequences of their activities. While well intentioned, the project lacks a critical view on corporate power and the ways in which neoliberal institutions work to appropriate the rhetoric of social and environmental movements to serve their own agenda. In this case, the project establishes conditions for resource and land grabs while also creating fantastic greenwashing opportunities for corporations. On the first day of the conference it has already been made apparent how the concept of natural capital accounting provides an effective means for corporations like sponsor Royal Bank of Scotland and presenter Rio Tinto to greenwash their disastrous environmental activities (RBC in Canadian Tar Sands and Rio Tinto in Indonesia and around the world).
Using Financial Logic to “Value” Nature
While we desperately need to develop more effective means to value nature, using financial calculations is an ill-conceived and dangerous approach for reasons that I describe at length in my recent paper ‘Re-imaging the commons as “the green economy”’. Take the example of Scotland’s First Minister, Alex Salmond’s claim that nature is worth between £21.5 to £23 billion per year to the Scottish economy. As always when we attempt to fix a financial figure to something that is priceless, the figure itself reveals gross errors in logic. If ‘nature’ in Scotland were to become radically de-stabilized and regional ecosystems were to collapse (say to due to run away climate change – or become heavily polluted due to severe radioactive contamination or groundwater contamination from fracking) than human habitation would become extraordinarily difficult, exposing residents to extreme hazards. Thus the idea that nature is only worth 10% of annual Scottish GDP is absurd – Scotland’s economy is 100% dependent on the relative stability and provisioning services provided by the natural world. This undervaluation of natural capital is only one of many flaws I describe at length in my paper.
Social Movements Respond
A counter-conference is taking place in Edinburgh called ‘Nature is Not for Sale: Forum on the Natural Commons’. This event exposes the political drivers and the interests being served by the World Forum on Natural Capital and highlights alternative means of managing the ecological commons. As World Development Movement director Nick Dearden tweeted today, there are many alternative approaches: ‘It’s happening: food sovereignty, community energy, remunicipalise water. Less finance, more regulation’. Organized by World Development Movement, Counter Balance, Re:Common and Carbon Trade Watch the ‘Nature for Sale’ conference asserts that the United Nations, governments and global financial institutions are planning ‘how to put a price on nature so it can be bought and sold as a commodity’. The ‘No to Biodiversity Offsetting’ declaration will be launched tonight. Natural capital accounting is radical the way that neo-liberalism is radical – radical in giving new powers to corporations and financial institutions while weakening democracy and government’s capacity to regulate corporate pollutors.
*Update* The EarthFirst! logo has now been removed from The Guardian article.
Last Friday The Guardian published an article where the author unfairly accused the radical environmental social movement EarthFirst! of terrorist activity committed in Switzerland and Mexico by two other groups. Not only was there no evidence that EarthFirst! was involved with the attacks on nanotechnology labs, but two other groups had already claimed responsibility. Clearly the author, physicist Michele Catanzaro, was keen to use these attacks to discredit radical ecological social movements.
Can the experience of a natural disaster such as the recent Colorado flood help individuals to confront the risks associated with climate change? Can dramatic experiences initiate a major learning experience or even a life transition? Based on the literature of sustainable education, levels of learning and transformative learning, a powerful disorienting experience can be (and often is necessary as) a catalyst for deep, transformative learning. For these reasons, natural disasters are an excellent opportunity to reflect on the risks we are taking as a civilization – and consider what we can do about about these risks.
On Sunday night University of Colorado’s Inside the Greenhouse group hosted an ‘Climate Wise Women’ event. Constance Okollet and Ngozi Onuzo (from Uganda and Nigeria) talked about the impact of climate change in their lives. Constance Okollet described a flood that washed most of her village away, a drought that followed and the ongoing difficulties with Continue reading →
This is a blog about strong emotions and how these impact our actions. I was inspired to write it by my encounter with ecopsychologist, Buddhist scholar and activist Joanna Macy – a woman who has pioneered working with despair since the 1970s. Despair in this blog will refer to a combination of feelings including grief, anger, powerlessness and fear. Continue reading →
When Mckenzie Wark appeared on Novara, Resonance FM on May 28th 2013 he argued that a critical theory that does not confront environmental problems as one of its central problems was not worth discussing (I am paraphrasing – what he actually said was is more complicated and is transcribed below). Oddly, in this interview Wark managed to simultaneously acknowledge the validity of the environmental crisis as a theoretical problem – while also denying its implications in practice. For me this was a significant moment for Novara since it was certainly the best attempt they have yet made (that I am aware of) to engage with the ecological problem. Unfortunately, while Wark has many good ideas, his convoluted take on ecological theory is a classic example of extravagant lengths intellectuals (and especially the environmentally disengaged radical left) devise to continue to dismiss the most fundamental challenges posed by the ecological crisis and this culture’s legacy of ignoring ecological relations and perspectives. I will quote the most problematic parts of what Mckenzie Wark had to say starting with the following:
I would not call it an ecological crisis because that would presume that there ever was an ecology… and there sort of isn’t. It’s… what we know of the natural world includes its instability…and our species being is one that has acquired the capacity to kind of rupture environments on a kind of global scale. So I would be a little hesitant to use the word ‘ecological’….
Yes, it is true that what we know of ecology includes some instability – but far more important is the fact that there is relative stability within planetary boundary conditions. In a similar way to how our bodies can only function within a relatively narrow range of temperatures (maintained by homeostatic mechanisms), the earth will only be habitable for humans within planetary boundaries (including factors beyond climate change such as the nitrogen cycle and biodiversity loss). Once ecological Continue reading →
Over the holidays I have read the latest Club of Rome report Bankrupting Nature. I did this not because I enjoy reading non-fiction over Christmas but because I am grateful for the time I have to celebrate and I am compelled to consider how others will be able to do the same considering the deterioration of global ecological systems.
Two things became apparent: 1) the extinction crises is accelerating, 2) we have more knowledge and understanding than ever to address ecological and social crises. That second point was the good news. The bad news is that I can say with some confidence, as someone who works in London at the interface of environmental communication, ecological informed design and sustainability education, that we are simply not making the ecological crises a priority. Instead of using the wealth that is still abundant in this country to address environmental problems – we are squandering the opportunities we now have to catalyze transformation.
With severe ecological destabilization, possibilities for future prosperity disappear. Yet in education and economic policy, the basic fact that we depend on the stability and abundance of the Earth is largely ignored. We are simply not building the social institutions that would enable social transformation. Part of the problem rests with the educational establishment; ecologically literacy is still marginal in higher education. For this reason, the capacity to understand, much less respond to current problems is extraordinarily low. This blog will review the state of our capacities for cultural transformation in the UK at the end of 2012 by looking (very briefly) at social institutions and social movements. I will start by proposing that we take note of the words of the Mayan people.
In 2012 we survived the final of all the anticipated ‘end of the worlds’ and the media typically simultaneously mocked and commercialized what became the spectacle of the end of Mayan Long Count calendar, the 5,125-year cycle that ended on 21 December 2012. A film called ‘2012 The Mayan Word’ documented the voices of the Mayan people who had some potent things to say:
“The world is not ending. It is the opposite: we are finishing ourselves off…The prophecies are given for us to check ourselves. What are we doing? It’s clear that if we don’t do anything to recover the equilibrium of Mother Earth, we are digging our own grave” (Maria Amalia Mex Tu’n, 26 mins). Continue reading →
What is the potential for the Transition Towns movement in the current political climate? Is ‘Lambeth the Co-operative Council’ a legitimate solution for south Londoners? Just how dangerous is it to mix up constructed scarcities with geophysical scarcities when talking about how to build resilience into local communities?
These were the quesitons in my mind when I listened to John Thackara, Director of Doors of Perception, at the launch of the RSA Student Design Awards last week. Thackara gave an overview of environmental challenges in design education and as usual he did a good job talking about sustainable design. His is a voice of reason in an industry that often neglects to addresses the consequences of its own activities. Nevertheless, Thackara’s support for Transition Towns and Lambeth as the UK’s first co-operative council deserves some attention.
As someone with first hand experience of Transition organizing in Lambeth, I need to stress that the movement is far from a panacea for this community’s problems. When I tried to highlight this issue from the floor as a question, I was cut off and the moderator reframed my question into an issue about labour rights. This might be a good question (but it was one that Thackara misunderstood and not the question I had in mind). This blog will examine how transition movements relate to the political realities in an age of austerity – and the serious dangers associated with using the notion of scarcities to justify austerity.
Thanks to Tom Hiron who collect the list of the sites. We are still missing sites. Anyone interested in adding/correcting, please fill write in comments below. I am interested in developing this project and need more information about which sites were won and which were lost. Feel free to add new sites to the map directly in Google Maps if you have this information. Also – where are the present spaces under threat?
Solidarity is created when people are able to discuss political realities and act according to collective values and political critiques. Cultures of solidarity recognizes that social change is the work of everyone – not just a few activists willing to devote time and money to address injustice and environmental crises. Solidarity implies that we see ourselves as a community who depend on each other – not just in good times but to address collective problems, including political problems. Showing solidarity requires taking the time to see how our actions – or our silences, affect those facing injustice.
Solidarity is not created through charity. Solidarity is working to make justice possible so charity is no longer needed. Charitable aid, for example, will never effectively address poverty in the Global South. Consider that in 2010 total external debt payments from Global South (private debt as well as public) were $583 billion. (Source: World Bank). Meanwhile, total aid from western (OECD) countries in 2010 was $128.5 billion (Source: OECD). Northern countries such as the UK are siphoning over $5 from the Global South for each pound we give as aid. The policies of the World Bank and the IMF are Continue reading →