...temporarily, at least.
After finishing grad school in December of 2011, I moved to Munich, Germany to work as an editor at an environmental humanities research center. As a result, my blogging energy has shifted in a different direction: I now write about life as an environment-minded expat in Germany at a blog entitled Alltagsgeschichte.
This new blog is a catchment for my thoughts and experiences with expatriate life, as well as my musings about the relationship between people and the environment (similar to this blog's focus). Regarding the former topic-of-interest, my goal is to convey those thoughts more like an ethnographic study, rather than a travel journal, in order to make the blog relevant to anyone interested in expatriate life (and not just my friends and family).
I hope to someday return my energy to Hope on Earth, but for now, consider it on hold. As perhaps any blogger can attest to, it is challenging enough to maintain one blog, let alone two blogs simultaneously.
In the meantime, please follow me on Alltagsgeschichte. Thanks for reading!
Monday, March 26, 2012
Wednesday, December 7, 2011
I'm briefly peeking out from my longer-than-anticipated blogging sabbatical to share a great video created by the Center for a New American Dream. It addresses the need to exchange America's materialism for higher intrinsic values. I think the video otherwise speaks for itself. Please take five minutes to watch it and perhaps a little more time to contemplate its message, especially in light of the holiday season that is upon us.
Monday, May 30, 2011
On sabbatical
Dear readers,
I've resigned myself to the need to go on blogging "sabbatical" for at least this summer. I may post now and again if the spirit moves me, but otherwise I have to put my energy into finishing my Masters thesis. I hope to be back in the blog-osphere come fall, if all goes as planned. Thanks for reading so far, and please come again!
Cheers,
Jenny
I've resigned myself to the need to go on blogging "sabbatical" for at least this summer. I may post now and again if the spirit moves me, but otherwise I have to put my energy into finishing my Masters thesis. I hope to be back in the blog-osphere come fall, if all goes as planned. Thanks for reading so far, and please come again!
Cheers,
Jenny
Monday, May 23, 2011
Learn and take action: the bad idea of mining in Wisconsin's Bad River watershed
"What you do get when you make a 20-mile long, 1/3 mile deep open-pit iron mine in 300 days - a mine that will disrupt millions of gallons of surface and groundwater and leave millions of tons of crushed rock and wet sand lying around?"
The River Alliance of Wisconsin explains in their recent blog entry about the proposed iron mine in Northern Wisconsin's Bad River watershed, which I mentioned in my previous post.
Read their post (and consider passing it along)!
They give a concise and compelling case for why the attempt to rush the permitting process and rewrite legislation (which, by the way, was carefully constructed in response to previous mining mistakes in Wisconsin) are really bad ideas.
Clean Wisconsin also created a summary of the bill, which you can read in PDF form here.
But don't give up on hope for thwarting the potential harm this mine could cause! Let your voice be heard. Tell your legislatures that to maintain strong mining regulations and safeguard Northern Wisconsin's invaluable and sacred resources.
The River Alliance of Wisconsin explains in their recent blog entry about the proposed iron mine in Northern Wisconsin's Bad River watershed, which I mentioned in my previous post.
Read their post (and consider passing it along)!
They give a concise and compelling case for why the attempt to rush the permitting process and rewrite legislation (which, by the way, was carefully constructed in response to previous mining mistakes in Wisconsin) are really bad ideas.
Clean Wisconsin also created a summary of the bill, which you can read in PDF form here.
But don't give up on hope for thwarting the potential harm this mine could cause! Let your voice be heard. Tell your legislatures that to maintain strong mining regulations and safeguard Northern Wisconsin's invaluable and sacred resources.
Sunday, May 22, 2011
The importance of the sacred
Water is sacred. It is the Earth's blood. This is the worldview of the Ojibwe Native American tribe, who live in the upper Great Lakes region.
Standing in stark contrast is the worldview arguably held by much of the rest of America: water is a servant, existing to meet the needs of humans.
This comparison is not an original of mine. An Ojibwe woman brought it to my consciousness during an environmental history workshop I recently attended, which sent over 30 faculty and graduate students from the University of Wisconsin-Madison on a four-day tour around Wisconsin to experience and contemplate landscapes of health--places that evoke themes in the relationship between health and the environment. Among our stops was the reservation of the Ojibwe's Sokaogon Mole Lake band in northeastern Wisconsin. This was perhaps the most emotional stop for many of us.
The Ojibwe woman I just mentioned, Tina, the co-director of the band's environmental department, told us that the sacredness of water is firmly rooted in Sokaogon legend. They believe they are destined by the creator to live off of "food that grows on water." Centuries ago the band settled along the shores of Rice Lake, where they found this food--wild rice--which they believe to be a gift from the creator. They have been harvesting wild rice from the lake ever since, and it remains an important part of both their livelihoods and spirituality.
But, in the mid-1980s, pressure to build a zinc and copper mine at the headwaters of the Wolf River, just two miles upstream from Rice Lake, began to threaten their livelihoods and spirituality. Over a period of about 25 years, the Sokaogon people courageously defended their sacred water against a series of national and transnational mining companies that claimed the mine would bring jobs and money to the otherwise impoverished region. However, in the process of "wealth creation," the mining activities would have dumped highly toxic heavy metals into the watershed, threatening the long-term health of the water, wild rice, and the Sokaogon people.
Fortunately, sacredness eventually defeated short-term economic gain. In 2003, the Sokaogon people were able to buy the land slated for the mine, thus protecting it from mining activities. You can read more about this story here and here.
Tina was one of the band members who led the charge against the mine. She told us the story with immense passion and emotion, occasionally breaking out in tears and causing audience members' eyes (including my own) to well up. She explained that her father has harvested wild rice every year of his life, and the threat of the mine ending this tradition was utterly heartbreaking.
She also recounted how, in one meeting, she pleaded with federal government officials to stop looking at the data on their papers as she spoke to them and, instead, to look at her face and listen. The real effects of the mine cannot be seen in the data, but in the faces and hearts of the people.
One of Tina's colleagues, an engineer from Eastern Europe with a thick accent who had worked alongside Tina in the mine battle, supported this notion as he movingly explained to us that the human stories are what really matter, not the faceless quantitative data used to determine whether or not an environmental risk is strong enough for concern. And this was coming from an engineer.
Such emotion is often missing from the decision-making process, and yet emotion is the element that brings the "human" to the table.
To add to the poignancy of this experience, it came at the start of another battle against mining pressure faced by the Ojibwe people. The Bad River band of northwestern Wisconsin are up against a proposed iron mine at the headwaters of Bad River, which poses a number of troubling threats. Among the important environmental assets the region hosts are the largest undeveloped wetland complex in the upper Great Lakes, the highest quality rivers in Wisconsin, and the largest natural wild rice bed in the Great Lakes basin, on which the Bad River people are dependent.
Unfortunately the Bad River people have been thrown an added challenge--the mining firm eying the site, Gogebic Taconite, is lobbying the Wisconsin legislature to rewrite mining law to shorten the permitting process from seven years to 300 days. The shortened permitting process also shortens the amount of time the Bad River people can organize to fight against the proposed mine.
The legislation would also eliminate important environmental protections, such as restrictions on dumping toxic mine waste and a mandatory environmental risk assessment.
A couple members of the Bad River tribal council, including their president, unexpectedly attended our meeting with the Sokaogon representatives to learn about how they can build their defense. Their president spoke briefly about their predicament with eyes soaked in worry. They have a tough fight ahead of them and will need a lot of support. What's at stake impacts not just the tribe, but also all creatures--both human and nonhuman--that depend on the region's natural resources.
My fellow workshop participants and I left this experience changed. We witnessed a clear example of how a deep reverence for the Earth can prevail over greed. As Tina explained to us, the sacredness of the Earth fuels her people's passion and hope for continued health and happiness. This passion and hope sustained them throughout their fight.
If the sacredness of Earth and its resources imbued everyone's worldview, just like the Ojibwe people's, I wonder how different our world could be.
Recommended reading:
Reynolds, Glenn C. (2003). A Native American Water Ethic. Transactions, 90, 143-161.
-------
If you are interested in supporting the Bad River band's defense against the proposed mine and live in the upper Great Lakes region, they told us about the Mother Earth Water Walk, which will take place June 11-13, 2011. It is an annual event organized by Native Americans to raise awareness about the importance of clean water. The event could be a powerful way to garner people power against the mining threat.
Standing in stark contrast is the worldview arguably held by much of the rest of America: water is a servant, existing to meet the needs of humans.
This comparison is not an original of mine. An Ojibwe woman brought it to my consciousness during an environmental history workshop I recently attended, which sent over 30 faculty and graduate students from the University of Wisconsin-Madison on a four-day tour around Wisconsin to experience and contemplate landscapes of health--places that evoke themes in the relationship between health and the environment. Among our stops was the reservation of the Ojibwe's Sokaogon Mole Lake band in northeastern Wisconsin. This was perhaps the most emotional stop for many of us.
The Ojibwe woman I just mentioned, Tina, the co-director of the band's environmental department, told us that the sacredness of water is firmly rooted in Sokaogon legend. They believe they are destined by the creator to live off of "food that grows on water." Centuries ago the band settled along the shores of Rice Lake, where they found this food--wild rice--which they believe to be a gift from the creator. They have been harvesting wild rice from the lake ever since, and it remains an important part of both their livelihoods and spirituality.
 |
| Rice Lake. Photo: Sokaogon Chippewa Community |
But, in the mid-1980s, pressure to build a zinc and copper mine at the headwaters of the Wolf River, just two miles upstream from Rice Lake, began to threaten their livelihoods and spirituality. Over a period of about 25 years, the Sokaogon people courageously defended their sacred water against a series of national and transnational mining companies that claimed the mine would bring jobs and money to the otherwise impoverished region. However, in the process of "wealth creation," the mining activities would have dumped highly toxic heavy metals into the watershed, threatening the long-term health of the water, wild rice, and the Sokaogon people.
Fortunately, sacredness eventually defeated short-term economic gain. In 2003, the Sokaogon people were able to buy the land slated for the mine, thus protecting it from mining activities. You can read more about this story here and here.
 |
| Victory! Photo: International Indian Treaty Council |
Tina was one of the band members who led the charge against the mine. She told us the story with immense passion and emotion, occasionally breaking out in tears and causing audience members' eyes (including my own) to well up. She explained that her father has harvested wild rice every year of his life, and the threat of the mine ending this tradition was utterly heartbreaking.
She also recounted how, in one meeting, she pleaded with federal government officials to stop looking at the data on their papers as she spoke to them and, instead, to look at her face and listen. The real effects of the mine cannot be seen in the data, but in the faces and hearts of the people.
One of Tina's colleagues, an engineer from Eastern Europe with a thick accent who had worked alongside Tina in the mine battle, supported this notion as he movingly explained to us that the human stories are what really matter, not the faceless quantitative data used to determine whether or not an environmental risk is strong enough for concern. And this was coming from an engineer.
Such emotion is often missing from the decision-making process, and yet emotion is the element that brings the "human" to the table.
To add to the poignancy of this experience, it came at the start of another battle against mining pressure faced by the Ojibwe people. The Bad River band of northwestern Wisconsin are up against a proposed iron mine at the headwaters of Bad River, which poses a number of troubling threats. Among the important environmental assets the region hosts are the largest undeveloped wetland complex in the upper Great Lakes, the highest quality rivers in Wisconsin, and the largest natural wild rice bed in the Great Lakes basin, on which the Bad River people are dependent.
 |
| Harvesting wild rice on Bad River reservation, circa early 20th century. Photo: Marquette University Archives |
Unfortunately the Bad River people have been thrown an added challenge--the mining firm eying the site, Gogebic Taconite, is lobbying the Wisconsin legislature to rewrite mining law to shorten the permitting process from seven years to 300 days. The shortened permitting process also shortens the amount of time the Bad River people can organize to fight against the proposed mine.
The legislation would also eliminate important environmental protections, such as restrictions on dumping toxic mine waste and a mandatory environmental risk assessment.
A couple members of the Bad River tribal council, including their president, unexpectedly attended our meeting with the Sokaogon representatives to learn about how they can build their defense. Their president spoke briefly about their predicament with eyes soaked in worry. They have a tough fight ahead of them and will need a lot of support. What's at stake impacts not just the tribe, but also all creatures--both human and nonhuman--that depend on the region's natural resources.
My fellow workshop participants and I left this experience changed. We witnessed a clear example of how a deep reverence for the Earth can prevail over greed. As Tina explained to us, the sacredness of the Earth fuels her people's passion and hope for continued health and happiness. This passion and hope sustained them throughout their fight.
If the sacredness of Earth and its resources imbued everyone's worldview, just like the Ojibwe people's, I wonder how different our world could be.
Recommended reading:
Reynolds, Glenn C. (2003). A Native American Water Ethic. Transactions, 90, 143-161.
-------
If you are interested in supporting the Bad River band's defense against the proposed mine and live in the upper Great Lakes region, they told us about the Mother Earth Water Walk, which will take place June 11-13, 2011. It is an annual event organized by Native Americans to raise awareness about the importance of clean water. The event could be a powerful way to garner people power against the mining threat.
Wednesday, May 4, 2011
The perfect gift for Mother Earth
What are you going to give Mother Earth for mother's day this year?
Whatever it is, your gift might have a hard time competing with what Bolivia is considering: her legal rights.
A recent article in Yes! Magazine highlights the movement of indigenous people and small-scale farmers in Bolivia who are advocating that their government pass a "Mother Earth" law. And it looks like they're going to succeed.
Based on the indigenous concept of Pachamama (Mother Earth), the law would state, “Mother Earth is a living dynamic system made up of the undivided community of all living beings, who are all interconnected, interdependent and complementary, sharing a common destiny.” It would require all existing and future laws to incorporate the rights of nature, and would shift the focus of Bolivia's economy and society to another indigenous concept, Sumaj Kawsay--living in harmony with nature and people. I suggest reading the article to learn more.
Bolivia is not the first country with this idea. Ecuador was actually the first to write Mother Earth's rights into its constitution, which it did so in 2008.
Communities across the U.S. have started to jump on board, too. For example, last November Pittsburgh, PA passed a law banning fracking, the hot new way to suck natural gas from the ground...and by hot, I mean horrible. The process contaminates drinking water and soil with highly flammable gas and toxic chemicals. This law essentially put the rights of nature above the rights of the natural gas-hungry corporations.
The ecofeminism movement is also a passenger on this startup bandwagon. Ecofeminists generally agree that humans must end the patriarchal domination of nature and recognize Mother Earth and all her children as our equals.
There is even a global grassroots campaign advocating for the long-ignored rights of nature to be ignored no more. So, you too could organize your community to participate in the nascent groundswell.
But even if you can't rally your grass roots to start a movement for Mother Earth's rights between now and this Mother's Day, consider doing something special for her at least. Maybe abstain from gas-fueled transportation for the day or volunteer for a local ecological restoration project. Whatever it is, make it a gift from the heart.
Read more on nature's rights here and here.
Whatever it is, your gift might have a hard time competing with what Bolivia is considering: her legal rights.
A recent article in Yes! Magazine highlights the movement of indigenous people and small-scale farmers in Bolivia who are advocating that their government pass a "Mother Earth" law. And it looks like they're going to succeed.
Based on the indigenous concept of Pachamama (Mother Earth), the law would state, “Mother Earth is a living dynamic system made up of the undivided community of all living beings, who are all interconnected, interdependent and complementary, sharing a common destiny.” It would require all existing and future laws to incorporate the rights of nature, and would shift the focus of Bolivia's economy and society to another indigenous concept, Sumaj Kawsay--living in harmony with nature and people. I suggest reading the article to learn more.
Bolivia is not the first country with this idea. Ecuador was actually the first to write Mother Earth's rights into its constitution, which it did so in 2008.
Communities across the U.S. have started to jump on board, too. For example, last November Pittsburgh, PA passed a law banning fracking, the hot new way to suck natural gas from the ground...and by hot, I mean horrible. The process contaminates drinking water and soil with highly flammable gas and toxic chemicals. This law essentially put the rights of nature above the rights of the natural gas-hungry corporations.
The ecofeminism movement is also a passenger on this startup bandwagon. Ecofeminists generally agree that humans must end the patriarchal domination of nature and recognize Mother Earth and all her children as our equals.
There is even a global grassroots campaign advocating for the long-ignored rights of nature to be ignored no more. So, you too could organize your community to participate in the nascent groundswell.
But even if you can't rally your grass roots to start a movement for Mother Earth's rights between now and this Mother's Day, consider doing something special for her at least. Maybe abstain from gas-fueled transportation for the day or volunteer for a local ecological restoration project. Whatever it is, make it a gift from the heart.
Read more on nature's rights here and here.
Sunday, May 1, 2011
Happiness index arrives in America
Happiness has finally arrived on the American scene as an index of success.
An article in today's New York Times highlights Somerville, MA's effort to track its citizens success based on more than just economics and material wealth. The city's recent census posed several questions intended to gauge each person's happiness, and the answers will guide social policies, such as public transit and park development.
Read the full article here.
In light of the post I wrote a couple months ago about Bhutan's Gross National Happiness, I was delighted by this piece of news. While researchers are still debating whether money and materials do a happy person make, it is with little doubt that happy people do a healthy society make.
I see this effort as tied to the sustainability mantra of the triple bottom line--people, planet, profit. It is a positive step in moving our collective narrative of progress away from the failing economy-focused paradigm. Like happiness, I hope this initiative is contagious.
An article in today's New York Times highlights Somerville, MA's effort to track its citizens success based on more than just economics and material wealth. The city's recent census posed several questions intended to gauge each person's happiness, and the answers will guide social policies, such as public transit and park development.
Read the full article here.
In light of the post I wrote a couple months ago about Bhutan's Gross National Happiness, I was delighted by this piece of news. While researchers are still debating whether money and materials do a happy person make, it is with little doubt that happy people do a healthy society make.
I see this effort as tied to the sustainability mantra of the triple bottom line--people, planet, profit. It is a positive step in moving our collective narrative of progress away from the failing economy-focused paradigm. Like happiness, I hope this initiative is contagious.
 |
| Photo: Life123 |
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