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Fwd: Welcome to list feminist_agroecology_network
by Seema Kulkarni 19 Dec '24

19 Dec '24

Friends this is a new listserv on feminist agroecology that emerged out of a webinar organised by SOPPECOM and Wego network on Seeding Futures. Do read the and join in Best ---------- Forwarded message --------- From: <feminist_agroecology_network-request(a)lists.riseup.net> Date: Fri, 29 Nov, 2024, 11:17 pm Subject: Welcome to list feminist_agroecology_network To: <seemakulkarni2(a)gmail.com> Welcome to list feminist_agroecology_network(a)lists.riseup.net Your subscription email is seemakulkarni2(a)gmail.com This mailing list will bring together researchers and activists around the world interested in the intersection between agroecology and feminist thinking/feminist mobilisation. It was proposed as an outcome of a webinar titled "Seeding futures: Connecting feminist political ecology and agroecology" to bring together participants, enlarge the conversation and share resources. The mailing list will be managed by Arianna Tozzi (University of Manchester) Irene Leonardelli ( University of Calabria) and Enid Still (University of Passau) The list homepage: https://lists.riseup.net/www/info/feminist_agroecology_network General informations about mailing lists: https://lists.riseup.net/www/help/introduction

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Recent developments in Syria and Rojava
by jineoloji＠riseup.net 15 Dec '24

15 Dec '24

Dear friends, we send you our warmest regards from the Jineolojî Academy in Rojava / Regions of Democratic Autonomy Administration in North and East Syria (DAANES). We are living in very critical days that will have a decisive impact on the future of the peoples and especially women - not only in the Middle East. We are committed to resist all genocide and feminicide attacks targetting the existence, the free will and the peaceful coexistence of the all diverse national, cultural and faith communities in our region. In addition to the military attacks on our region, we are also confronted with a massive disinformation campaign and psychological warfare in the media. The voices of women and society in all parts of Syria, their aspirations for a new, democratic option after decades of dictatorship are being ignored, while Turkey has intensified its occupation attacks on the DAAES through airstrikes, land invasions and its jihadist NSA proxy army. To get a clearer picture of recent developments, we warmly recommend the following articles and statements: * https://jineoloji.eu/en/2024/12/12/urgent-call-for-actions-to-defend-rojava… * https://jineoloji.eu/en/2024/12/13/in-syria-a-war-of-two-lines-either-women… * https://kongra-star.org/eng/2024/12/14/join-the-struggle-to-defend-the-wome… * Updated informations from the ground: https://womendefendrojava.net/en/ https://rojavainformationcenter.org/ Let's raise together our voices and act now - for defending the women's revolution in Rojava and to ensure genuine peace, justice and democracy in Syria, the Middle East and the world! greetings of solidarity, Jineolojî Academy

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Recent developments in Syria and Rojava
by jineoloji＠riseup.net 15 Dec '24

15 Dec '24

Dear friends, we send you our warmest regards from the Jineolojî Academy in Rojava / Regions of Democratic Autonomy Administration in North and East Syria (DAANES). We are living in very critical days that will have a decisive impact on the future of the peoples and especially women - not only in the Middle East. We are committed to resist all genocide and feminicide attacks targetting the existence, the free will and the peaceful coexistence of the all diverse national, cultural and faith communities in our region. In addition to the military attacks on our region, we are also confronted with a massive disinformation campaign and psychological warfare in the media. The voices of women and society in all parts of Syria, their aspirations for a new, democratic option after decades of dictatorship are being ignored, while Turkey has intensified its occupation attacks on the DAAES through airstrikes, land invasions and its jihadist NSA proxy army. To get a clearer picture of recent developments, we warmly recommend the following articles and statements: * https://jineoloji.eu/en/2024/12/12/urgent-call-for-actions-to-defend-rojava… * https://jineoloji.eu/en/2024/12/13/in-syria-a-war-of-two-lines-either-women… * https://kongra-star.org/eng/2024/12/14/join-the-struggle-to-defend-the-wome… * Updated informations from the ground: https://womendefendrojava.net/en/ https://rojavainformationcenter.org/ Let's raise together our voices and act now - for defending the women's revolution in Rojava and to ensure genuine peace, justice and democracy in Syria, the Middle East and the world! greetings of solidarity, Jineolojî Academy

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COP29 - Why the ‘sandwich’ approach to climate finance is an affront to climate justice
by Pooja Kishinani 12 Dec '24

12 Dec '24

Dear friends, Check out our new article on REDWeb: <https://radicalecologicaldemocracy.org/cop29-why-the-sandwich-approach-to-c…> *COP29 - Why the ‘sandwich’ approach to climate finance is an affront to climate justice <https://radicalecologicaldemocracy.org/cop29-why-the-sandwich-approach-to-c…>* *In the lead-up to COP29, Fausto Corvino emphasized the need for a paradigm shift within international climate negotiations to ensure that the global rich bear a greater responsibility for climate finance <https://radicalecologicaldemocracy.org/cop29-rethinking-climate-finance-res…>. * *In this follow-up article, he explains why COP29 has failed in its historic mission to lay the foundations for a rapid and equitable global transition to low-carbon energy*. *The final outcome is disappointing and falls far short of what climate justice advocates have been campaigning for.* Read it here: https://radicalecologicaldemocracy.org/cop29-why-the-sandwich-approach-to-c… I've also copied Fausto Corvino on this email if anyone wants to write to him directly with comments and questions. In solidarity, Pooja

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Re: [PeDAGoG] DECEMBER 16th | Webinar: Dialogues on Radical Democracy and Autonomy Episode 2: Voices from Latin America
by Global Tapestry of Alternatives 09 Dec '24

09 Dec '24

Hi all, Please note the change in time, as the webinar will take place at 2 pm GMT. > 16th December - 2pm - 3:30 pm (UTC/GMT) > > DIALOGUES ON RADICAL DEMOCRACY AND AUTONOMY EPISODE 2: VOICES FROM LATIN AMERICA > > [1] > >> This second dialogue, with voices of participants from processes and communities from different parts of Latin America, will include the participation of the following people: >> >> Isabel Trochez Hurtado: Indigenous from the Misak Community, resguardo of Guampia, cauca, artisan and member of the movement of Indigenous Authorities of Southwestern Colombia (AISO). >> >> Sol Angel Murillo: Member of the Process of Black Communities in Colombia (PCN). From this organizational process, he works for the strengthening of the self-government of Afro-descendant communities, with emphasis on the construction of a territorial peace that is inclusive and sustainable, promoting democratic models that reflect the voice of the people. >> >> Atencio Lopez: Member of the Kuna people, born in the comarca of Kuna Yala, Panama. He studied at the Faculty of Law and Political Sciences of the National University of Panama. He has held various positions in Panamanian and international indigenous organizations. >> >> Edgar Alberto Velasco Tumiña: Farmer, Poet and Secretary of the Indigenous Authorities Movement of Southwestern Colombia (AISO) Delegate of the Permanent Board of Indigenous Peoples and Organizations for the follow-up and monitoring of the Victims and Land Restitution Law Decree 4633 of 2011. >> >> Francisco García López: President of the Commissariat of the Commons of Capulálpam de Méndez, a community in Oaxaca, Mexico. Defender of the territory for more than 20 years and currently pursuing a Master's degree in Communal Studies at the Autonomous Community University of Oaxaca (UACO). >> >> Ildefonso Sánchez Velázquez (kuxamba): indigenous and _comunero_; member of the Major Council of Communal Government of the Autonomous community of Cherán K'eri, Michoacán, Mexico. >> >> Xochitl Leyva Solano (Facilitator/Moderator): Social science worker and alterglobalization activist. She lives in Chiapas, Mexico. She is part of the Facilitation Team of the Global Tapestry of Alternatives. >> >> The session will predominantly take place in Spanish, and interpretation will be available in English. > > More information, registration and link to join [1] > > Global Tapestry of Alternatives [2] > > contact(a)globaltapestryofalternatives.org > > To subscribe and get our updates, visit this link [3] -- Global Tapestry of Alternatives https://globaltapestryofalternatives.org Links: ------ [1] https://globaltapestryofalternatives.org/events:rd:02 [2] https://globaltapestryofalternatives.org [3] https://globaltapestryofalternatives.org/contact

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[TGA] TEJIENDO ALTERNATIVAS #15: Una publicación periódica del Tejido Global de Alternativas
by Global Tapestry of Alternatives 05 Dec '24

05 Dec '24

TEJIENDO ALTERNATIVAS #15: UNA PUBLICACIÓN PERIÓDICA DEL TEJIDO GLOBAL DE ALTERNATIVAS LA CUESTIÓN ENERGÉTICA: DE LA MODERNIDAD COLONIAL A LAS ALTERNATIVAS DESCOLONIZADORAS DICIEMBRE DE 2024 _El contenido de este periódico también está disponible en línea en esta página web [1]._ __ Por mucho tiempo, las discusiones sobre energía se han limitado a ámbitos técnicos e ingenieriles. La energía que consumimos y las infraestructuras que sostienen su suministro aparentemente inagotable--ya sea de combustibles fósiles o electricidad--han permanecido en gran medida fuera de la vista y la mente de la historia moderna. Como señala el antropólogo Jaume Franquesa, la invisibilidad de la energía en nuestras sociedades industriales es impactante: la infraestructura energética se vuelve notoria solo cuando falla, a pesar del aumento diez veces mayor en el consumo de energía durante el último siglo, que la ha convertido en un elemento central de nuestra experiencia moderna. Este 'silencio' en gran parte de las ciencias sociales, junto con la invisibilidad general de la energía, ha tenido consecuencias problemáticas. Por un lado, ha dejado las discusiones sobre energía desprovistas de análisis políticos y de poder, reforzando la noción de que la energía pertenece a físicos e ingenieros y, por tanto, ignorando las dinámicas de poder que encierra. Por otro lado, ha influido en la forma en que abordamos los conflictos en torno a los sistemas, infraestructuras y proyectos energéticos, así como términos como "justicia energética" o "transiciones energéticas". Estas luchas a menudo minimizan los contextos históricos y políticos en los que se imagina, diseña e implementa la transición energética. En términos simples, el encuadre hegemónico de la transición energética --incluyendo variaciones como la "transición energética justa", "justicia energética" y "seguridad energética"-- a menudo reafirma, en lugar de desafiar, los principios fundamentales de la modernidad capitalista: crecimiento económico sostenido, una definición estrecha y lineal de progreso, y una mentalidad que separa y sitúa a una cultura por encima de la naturaleza. Los modelos de transición energética promovidos por organizaciones internacionales como el Fondo Monetario Internacional (FMI), el Banco Mundial (BM), la Agencia Internacional de Energía (AIE) y el Programa de las Naciones Unidas para el Medio Ambiente (PNUMA), como señala Larry Lohmann (2024), se centran más en reducir los niveles de CO₂ atmosférico que en abordar los sistemas de producción industrial y de acumulación global que causan estas emisiones en primer lugar. A pesar de numerosos informes de estas instituciones que celebran tasas récord de adopción de energía "renovable" y el creciente número de vehículos eléctricos a nivel mundial, no existe evidencia sustancial de que una verdadera transición --según sus propias definiciones-- esté en marcha. La mayor integración de fuentes renovables aún no ha logrado desplazar significativamente la dependencia global de los combustibles fósiles. Paradójicamente, la mayoría de los activistas y ONG continúan por este camino, abogando por una transición energética global mientras a menudo pasan por alto la necesidad de una reexaminación más profunda de cómo se conceptualiza la energía. Este descuido refuerza narrativas problemáticas, como presentar a los grupos indígenas, campesinos, trabajadores y otros grupos subalternos como 'retrógrados' o 'egoístas' por resistirse a proyectos de "energía renovable" en sus territorios, lo que oculta la reimposición de dinámicas coloniales bajo la fachada verde de la transición. Otras narrativas problemáticas incluyen la formulación de la 'energía renovable' y la propia renovabilidad, que no solo oscurece la dependencia fosilizada de infraestructuras de bajo carbono como la solar y la eólica, sino que también ignora las nuevas fronteras mineras requeridas para sostener este proceso. No es de extrañar, pues, que la energía se haya convertido en un motor clave de la transformación del paisaje en todo el mundo, remodelando las dimensiones espaciales y temporales en diversas geografías. La incesante búsqueda del crecimiento económico perpetuo por parte del capitalismo, unida a una creciente demanda de energía, ha desviado la atención hacia «nuevas» fronteras extractivas a medida que la era de la energía barata -caracterizada por la abundancia de combustibles fósiles de fácil acceso- toca a su fin. Este cambio señala un umbral marcado por la necesidad de sostener nuestra modernidad altamente energética con fuentes de energía menos abundantes (es decir, pasando de los combustibles fósiles a las «energías renovables»). Al mismo tiempo, los multimillonarios promueven visiones de colonizar Marte o la Luna, lo que plantea interrogantes sobre si el capitalismo («verde») puede sobrevivir o incluso trascender los límites planetarios de la Tierra, mientras que los activistas y las ONG siguen abogando por una formulación un tanto vacía de una «transición energética justa» que a menudo se traduce en una reformulación de la vieja noción colonial que ya estaba incrustada en la empresa del desarrollo: una «necesidad» perpetua de energía que sigue siendo incuestionable mientras el debate se centra en formas alternativas de energía en lugar de alternativas a la energía y a esta forma de transición hegemónica y dirigida por las empresas. Dentro del Tejido Global de Alternativas (TGA), esta discusión también ha permanecido en la periferia. Durante años, activistas, defensores de la tierra y luchas de base a menudo pasaron por alto la energía como un punto crítico de contención, relegándola principalmente al dominio de la política y administración estatal. Recientemente, algunos movimientos han comenzado a pedir el reconocimiento de la energía como un derecho humano, un proceso que, como mínimo, resulta problemático. Esta propuesta corre el riesgo de parecer una llamada al "colonialismo justo" al codificar estructuras coloniales dentro del marco de los derechos humanos. ¿Es esta la dirección que queremos seguir? Los movimientos están justificados al cuestionarlo, ya que claramente no es el objetivo deseado; entonces, ¿cuál es? Creemos que el objetivo es abrir discusiones sobre los orígenes coloniales de la energía y, a partir de ahí, desarrollar un nuevo lenguaje que nos permita involucrarnos críticamente con la propia energía. Este boletín busca hacer que el concepto de energía sea "extraño." Dicho de otra manera, para comprender verdaderamente la colonialidad de la energía, primero debemos abrir la pregunta sobre qué es la energía, cómo la abordamos y cuáles son sus implicaciones más profundas. Nuestro objetivo con este boletín es destacar casos que desafían el marco técnico y hegemónico de la energía. Aunque varias contribuciones de este boletín aún abordan algunos de los desafíos que plantea la modernidad capitalista y su formulación colonial de lo que es la energía, algunas de las contribuciones ahora se enfocan en desafiar esta formulación hegemónica de la energía que insiste en reducirla a una 'cosa' y en comprenderla en términos relacionales, es decir, ver la energía, como todas las entidades que componen el mundo, sin una existencia intrínseca y separada en sí misma (Escobar, 2020). Movimientos y alternativas en todo el mundo están denunciando el extractivismo verde, el uso de proyectos energéticos para despojar a las comunidades de sus territorios y la forzada "modernización" de su pobreza para cumplir con los estándares poco realistas de la descarbonización global. La mayoría de estas alternativas ven la transición energética por lo que realmente es: un marco colonial diseñado para mantener los mismos principios que han impulsado el capitalismo durante los últimos 500 años. En respuesta, alternativas en todo el mundo están reconceptualizando la energía como una preocupación clave y como parte de sus luchas por la autonomía. La cuestión va más allá del acceso, la equidad y la sostenibilidad; se trata de las implicaciones más profundas incrustadas en el lenguaje de los derechos, la justicia y la transición. Estos conceptos reflejan una visión específica de la energía, típicamente enfocada en minimizar las "consecuencias negativas" sin abordar los sistemas institucionales y sociales subyacentes que las perpetúan: la dependencia del industrialismo y el extractivismo, la explotación de la naturaleza y el trabajo reproductivo social, y el uso persistente de formas coloniales de dominación. En la primera contribución, Soumya Dutta nos ofrece una visión amplia de nuestra época actual de inacción climática y algunos de los principales desafíos que implica tanto la necesidad de abordar la urgencia como la precaución para no actuar precipitadamente ante la catástrofe climática global. Dutta presenta un análisis detallado de las múltiples formas en que la transición energética hegemónica ha fracasado y el enorme desafío que esto plantea desde una perspectiva global. Sin embargo, su relato muestra que, aunque hay un estancamiento en los niveles más altos de la política, existe movimiento y esperanza que surgen desde abajo. En una segunda contribución, Christine Dann narra una breve pero rica historia de la electrificación en Nueva Zelanda, revelando claramente sus orígenes coloniales y mostrando cómo el gobierno de Nueva Zelanda tomó una página del manual del colonizador (en este caso, James Cook), que aún sigue vigente en la formulación de modernidad y desarrollo, basado en la electrificación y, ahora, en el rápido auge de otros desafíos logísticos e inteligencia artificial en el país, un problema que ahora enfrentamos a nivel global. Dann muestra claramente cómo las formulaciones de figuras como Lenin o Zola sobre el acceso universal a la energía deben ser cuestionadas en el estado actual de la política, apostando por una filosofía de la suficiencia en lugar del exceso. En una tercera contribución, Pablo Fernández escribe sobre su experiencia trabajando con la Cooperativa Tosepan en la Sierra Nororiental de Puebla, en México, donde comunidades indígenas se han unido para reconceptualizar su relación con la energía. Fernández narra su experiencia en el proyecto de Energía para el Yeknemillis (Energía para el buen vivir), mostrando cómo las comunidades indígenas de la región se han unido para rechazar la imposición de 'proyectos de muerte' a favor de 'proyectos de vida', enraizando su visión alternativa de una vida buena en una formulación relacional de la energía y rechazando al mismo tiempo la construcción de una gran subestación eléctrica, manteniendo así su autonomía en el proceso. La contribución es seguida por una entrevista/diálogo entre Hamza Hamouchene, Lebohang Liepollo Pheko y Yvonne Phyllis, en la que discuten el concepto de "colonialismo verde" y su impacto en la justicia energética y climática dentro de la región árabe. A través de una perspectiva interseccional, el artículo examina cómo los legados coloniales y capitalistas continúan moldeando las políticas ambientales, llevando a la explotación y al desplazamiento bajo el pretexto de la sostenibilidad. Entre los temas clave se incluyen la integración histórica de la región en el sistema capitalista global, la creación de "zonas de sacrificio" para la extracción de recursos y el impacto de iniciativas "verdes" que replican las antiguas dinámicas imperiales. La discusión critica el concepto de una transición justa cooptada por agendas neoliberales y aboga por un enfoque verdaderamente transformador que centre principios anticapitalistas, antiimperialistas y decoloniales. Al abogar por reparaciones y el reconocimiento de los derechos de las comunidades locales, el artículo hace un llamado a reimaginar la justicia energética y climática, basada en la solidaridad y la soberanía. Finalmente, Christine Dann ofrece una reseña de dos libros que revelan algunos de los principales desafíos que plantea la transición energética para el futuro inmediato. Por un lado, la reseña muestra la continua dependencia de los combustibles fósiles para la producción de energía renovable, y también arroja luz sobre la imposibilidad de simplemente descarbonizar el capitalismo actual. Nuestra esperanza es que este boletín aborde preguntas y preocupaciones clave que inspiren un enfoque más relacional, convivial, decolonial y radical para comprender qué es la energía y cómo podría imaginarse, diseñarse e implementarse una transición energética, lejos de las formulaciones tecnocráticas y hegemónicas de estos conceptos y procesos. No vemos este periódico como una 'palabra final' sobre el tema, sino como parte de una praxis emergente y una forma de pensar que, al igual que los zapatistas, nos permite caminar mientras seguimos formulando preguntas. Les invitamos a leer, participar y seguir explorando estas preguntas con nosotrxs. Como parte de nuestra reflexión colectiva sobre el tema, elaboramos una nota editorial más larga y profunda titulada Desembalar la colonialidad de la energía, buscar alternativas desde abajo (Nota editorial ampliada), que puede considerarse un artículo por sí mismo. Puedes leerla en este enlace [2]. El equipo de la 15ª edición de GTA (Carlos Tornel, Christine Dann, Vasna Ramasar, Shrishtee Bajpai, Franco Augusto y Mugdha Trifaley) NOVEDADES DESDE EL TGA PRÓXIMOS EVENTOS * Diálogos sobre Democracia Radical y Autonomía - Sesión #2: Voces de América Latina [3] * Regalos del bosque sensible: Una conversación con Åsa Andersson Martti, Francis Joy y John C. Ryan - More than Human Series Episodio 3 [4] EVENTOS PASADOS * Diálogos sobre Democracia Radical y Autonomía - Sesión #1: Voces de Asia [5] * Un diálogo entre la Asamblea Mundial de Luchas y el Tejido Global de Alternativas sobre Democracia Radical [6] * Webinar sobre La geopolítica del colonialismo verde: Justicia global y transiciones ecosociales [7] * El agua como entidad viva: Una conversación con Juana Vera Delgado - Mas que humanos Episodio 2 [8] NOVEDADES DE NUESTROS TEJEDORES El Tejido Global de Alternativas es una «red de redes». Cada una de esas redes actúa en diferentes partes del planeta identificando y conectando Alternativas. Ellos son los Tejedores. En la siguiente sección, nuestros Tejedores, las redes que actualmente lo tejen, de India, Sudeste Asiático, Colombia y México comparten actualizaciones de sus actividades y acciones recientes. [9] Sigue leyendo -> [10] «SEGURIDAD ENERGÉTICA», ENERGÍAS RENOVABLES Y ACCIÓN CLIMÁTICA URGENTE por Soumya Dutta En el debate sobre la transición energética, una cuestión fundamental pero a menudo olvidada es cuánta energía total puede consumir de forma sostenible una sociedad, comunidad o familia, teniendo en cuenta materiales, servicios y otros usos. Aunque no hay consenso, podemos considerar modelos como el de Sri Lanka antes de la crisis o el de Kerala en la India, que alcanzaron altas puntuaciones en el Índice de Desarrollo Humano con un consumo de energía per cápita relativamente bajo. ¿Podría lograrse un mundo alimentado por energías renovables, basado en sociedades tan eficientes, y a qué coste? Seguir leyendo -> [11] ¿PODER ESTATAL, PODER EMPRESARIAL O «PEQUEÑOS PODERES»? UN SIGLO DE EXPLOTACIÓN ENERGÉTICA EN AOTEAROA NUEVA ZELANDA por Christine Dann _"Debe llegar el día en que la electricidad sea para todos, como el agua de los ríos y el viento del cielo. No hay que limitarse a suministrarla, sino que hay que prodigarla, para que los hombres puedan utilizarla a su antojo, como el aire que respiran"_ escribió el novelista francés Emile Zola en su novela Travail [Trabajo], publicada en 1901. Esta cita figura en la portada de la segunda edición de la Guía del Consumidor y Libro de Cocina, publicado por el Departamento Municipal de Electricidad [MED] de Christchurch (Nueva Zelanda) en los años treinta. El prefacio de ese libro dice: _"Hoy en día la electricidad es primordial. Es representativa de la vida y el pensamiento modernos y, como tal, en el futuro se la considerará la fuerza que tipifica nuestra era"_. ¿Nuestra época? Noventa años después, ¿qué fuerza tipifica «nuestra» época? ¿Sigue siendo primordial la electricidad? ¿Es posible trazar una línea desde la primera central hidroeléctrica de propiedad y gestión estatal de Nueva Zelanda -inaugurada en 1914 y que sigue suministrando energía a los ciudadanos de Christchurch 110 años después- hasta el fomento estatal de los centros de datos hambrientos Sigue leyendo -> [12] DIÁLOGO DE SABERES: YOLCHIKAWKAYEKNEMILIS «ENERGÍA PARA Y DESDE EL BUEN VIVIR» por Pablo Fernandez Durante los últimos cuatro años (2021-2024), tuve la fortuna de participar en un proyecto de investigación e incidencia en la sierra nororiental de Puebla, México, liderado por la Fundación Tosepan A.C. y financiado por el Programa Estratégico Nacional (PRONACE) de Energía y Cambio Climático del CONAHCYT. Este proceso transformó mi forma de entender el trabajo colectivo, el diálogo de saberes y la construcción de soluciones comunitarias. El proyecto «Energía para el Yeknemilis (Buen Vivir) de la Sierra Nororiental de Puebla» surgió como respuesta a la necesidad de proteger el territorio contra megaproyectos destructivos, como la minería a cielo abierto y la imposición de hidroeléctricas, que fragmentarían la tierra (Tlali, 2014) y violarían el Programa de Ordenamiento Territorial de Cuetzalan (CUPREDER, 2010). [13]Seguir leyendo -> [14]. DISMANTLING GREEN COLONIALISM: ENERGÍA Y JUSTICIA CLIMÁTICA EN LA REGIÓN ÁRABE: UN ENFOQUE INTERSECCIONAL PARA DESMANTELAR EL COLONIALISMO VERDE Una conversación entre Hamza Hamouchene, Lebohang Liepollo Pheko e Yvonne Busisiwe Phyllis En el discurso actual en torno a la justicia medioambiental, el concepto de «colonialismo verde» ha surgido como una lente crítica para examinar las injusticias históricas y contemporáneas a las que se enfrentan las comunidades marginadas en el Sur global, incluido el contexto de la región de Oriente Medio y Norte de África (MENA). En esta entrevista, Hamza Hamouchene, Lebohang Liepollo Pheko e Yvonne Phyllis hablan del libro Dismantling Green Colonialism: Energía y justicia climática en la región árabe. El libro, editado por Hamza Hamouchene y Katie Sandwell, es una contribución fundamental a este diálogo, ya que arroja luz sobre las luchas interconectadas de la energía, el clima y la justicia social. Este debate explora temas clave del libro y de los debates que lo acompañan, haciendo hincapié en la necesidad de adoptar una perspectiva holística e interseccional que reconozca la complejidad de la injusticia sistémica. Originalmente fue una entrevista realizada por Yvonne durante la serie de presentaciones del libro de Hamza en Sudáfrica, en la que los tres ponentes participaron como presentadores de diversas maneras. Este artículo es un resumen de la entrevista original, transcrita de forma accesible y narrativa. Seguir leyendo -> [15] EL ‘PACTO NO VERDE’ – UNA RESEÑA DE "THE WAR BELOW: LITHIUM, COPPER, AND THE GLOBAL BATTLE TO POWER OUR LIVES" Y "THE PRICE IS WRONG: WHY CAPITALISM WON’T SAVE THE PLANET" por Christine Dann ¿Es la tierra -que para algunas culturas es la madre original, a la que hay que venerar y cuidar- una mercancía más que puede y debe explotarse en aras del «progreso» humano? ¿Es también la energía una mercancía? Las culturas industrializadas no lo plantean así, por supuesto. Hablan de «recursos naturales», de «economía medioambiental» y de «Nuevos Acuerdos Verdes» en los que todos los seres humanos tienen acceso a un empleo bien remunerado y también a energía producida de forma ecológica y sostenible a partir de fuentes renovables, sin tener en cuenta la dependencia de los combustibles fósiles y de los materiales integrada en sus infraestructuras. Sigue leyendo -> [16] Gracias por leerme. Global Tapestry of Alternatives _contact(a)globaltapestryofalternatives.org_ To subscribe and get our updates, visit this link [17] -- Global Tapestry of Alternatives https://globaltapestryofalternatives.org --- To unsubscribe from this list, send an email to this address: global-tapestry-alternatives-observers-unsubscribe(a)lists.riseup.net Links: ------ [1] https://globaltapestryofalternatives.org/es:newsletters:15:index [2] https://globaltapestryofalternatives.org/es:newsletters:15:editorial [3] https://globaltapestryofalternatives.org/es:events:rd:02 [4] https://globaltapestryofalternatives.org/es:events:2024_more_than_human_web… [5] https://globaltapestryofalternatives.org/es:events:rd:01 [6] https://globaltapestryofalternatives.org/es:events:2024_wsa_gta_rd:01 [7] https://globaltapestryofalternatives.org/es:events:2024_green_colonialism [8] https://globaltapestryofalternatives.org/es:events:2024_more_than_human_web… [9] https://globaltapestryofalternatives.org/:definitions#term-Tapestry [10] https://globaltapestryofalternatives.org/es:newsletters:15:weavers15 [11] https://globaltapestryofalternatives.org/es:newsletters:15:energy_security [12] https://globaltapestryofalternatives.org/newsletters:15:little_powers [13] https://globaltapestryofalternatives.org/newsletters:15:dialogue_of_knowled… [14] https://globaltapestryofalternatives.org/es:newsletters:15:dialogue_of_know… [15] https://globaltapestryofalternatives.org/es:newsletters:15:dismantling_gree… [16] https://globaltapestryofalternatives.org/es:newsletters:15:green_no_deal [17] https://globaltapestryofalternatives.org/contact

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[GTA] WEAVING ALTERNATIVES #15: A periodical of the Global Tapestry of Alternatives
by Global Tapestry of Alternatives 05 Dec '24

05 Dec '24

WEAVING ALTERNATIVES #15: A periodical of the Global Tapestry of Alternatives THE ENERGY ISSUE: FROM COLONIAL MODERNITY TO DECOLONISING ALTERNATIVES DECEMBER 2024 _The contents of this periodical are also available online on this webpage [1]._ __ Dear readers, For too long, discussions about energy have been confined to the realms of technicians and engineers. The energy we consume and the infrastructures sustaining its seemingly endless supply--whether fossil fuels or electricity--have largely remained out of sight and out of mind for much of modern history. As anthropologist Jaume Franquesa points out, the invisibility of energy in our industrial societies is striking: energy infrastructure becomes noticeable only when it fails, despite the tenfold increase in energy consumption over the past century that has made it central to our modern experience. This 'silence' within much of the social sciences, along with the general invisibility of energy, has had problematic consequences. On one hand, it has left energy discussions devoid of political and power analyses, reinforcing the notion that energy belongs in the hands of physicists and engineers and thus ignoring the power dynamics embedded within it. On the other, it has influenced how we approach conflicts surrounding energy systems, infrastructure, and projects, and terms like "energy justice" or "energy transitions." These struggles often underplay the historical and political contexts in which the energy transition is being imagined, designed, and implemented. In simple terms, the hegemonic framing of the energy transition--including variations like the "just energy transition" or "energy justice" and "energy security"--often reaffirms rather than challenges the core tenets of capitalist modernity: sustained economic growth, a narrow and linear definition of progress, and a mentality that separates and puts culture over nature. The energy transition models promoted by international organizations such as the International Monetary Fund (IMF), World Bank (WB), and others point out that, focus more on reducing atmospheric CO₂ levels than on addressing the industrial production and global accumulation systems that cause these emissions in the first place. Despite numerous reports from these institutions celebrating record-breaking adoption rates of "renewable" energy and the growing number of electric vehicles globally, there is no substantial evidence that a true transition--by their own definitions--is underway. The increased integration of renewable sources has yet to meaningfully shift the global dependency on fossil fuels. Paradoxically, most activists and NGOs continue down this path, advocating for a global energy transition while often overlooking the need for a deeper reexamination of how energy is conceptualized. This oversight reinforces problematic narratives, such as framing Indigenous, peasant, worker, and other subaltern groups as 'regressive' or 'selfish' for resisting "renewable energy" projects on their lands, thereby obscuring the reimposition of colonial dynamics under the green facade of the transition. Other problematic narratives include the formulation of 'renewable energy' and renewability itself, which not only obscures the fossilized dependency of low-carbon infrastructure such as solar and wind, but also fails to account for the new mining frontiers required to sustain this process). It is no surprise then that energy has become a key driver of landscape transformation worldwide, reshaping spatial and temporal dimensions across various geographies. Capitalism's relentless pursuit of perpetual economic growth, coupled with an increasing demand for energy, has turned attention toward 'new' extractive frontiers as the era of cheap energy--characterized by abundant, easily accessible fossil fuels--draws to a close. This shift signals a threshold marked by a need to sustain our high-energy modernity with less abundant energy sources (i.e. moving from fossil fuels to 'renewable energy'). At the same time, billionaires are promoting visions of colonizing Mars or the Moon, raising questions about whether ("green") capitalism can survive or even transcend Earth's planetary limits, while activists and NGOs continue to advocate for a somewhat empty formulation of a 'just energy transition' that often translates into a re-formulation of the old colonial notion that was already embedded in the development enterprise: a perpetual 'need' for energy that remains unquestionable as the debate centers on alternatives forms of rather than alternatives to the energy and this hegemonic and corporate-led form of transition. Within the Global Tapestry of Alternatives (GTA), this discussion has also remained on the periphery. For years, activists, land defenders, and grassroots struggles often overlooked energy as a critical point of contention, relegating it primarily to the domain of state policy and administration. Recently, some movements have begun to call for the recognition of energy as a human right, a process that is problematic, to say the least. This proposal risks resembling a call for "just colonialism" by encoding colonial structures within the framework of human rights. Is this the direction we want to pursue? Movements are justified in questioning this, as it is clearly not the intended goal; so, what is? The aim, we believe, is to open up discussions on energy's colonial origins and, from there, develop a new language that enables us to critically engage with energy itself. This periodical seeks to make the concept of energy "strange." Put differently, to truly understand the coloniality of energy, we must first open up the question of what energy is, how we approach it, and what its deeper implications are. Our aim with this periodical is to highlight cases that challenge the technical and hegemonic framing of energy. While several contributions of this periodical are still dealing with some of the challenges brought about by capitalist modernity and its colonial formulation of what energy is, some of the contributions are now focusing on challenging this hegemonic formulation of energy which insists on reducing it to a 'thing' and to understand it in relational terms, that is, to see energy, like all entities that make up the world, as not having an intrinsic, separate existence by itself (Escobar, 2020). Movements and alternatives around the world are denouncing green extractivism, the use of energy projects to dispossess communities of their territories, and the forced "modernization" of their poverty to meet the unrealistic standards of global decarbonization. Most of these alternatives see the energy transition for what it truly is--a colonial framework designed to uphold the same principles that have driven capitalism for the past 500 years. In response, alternatives across the world are reconceptualizing energy as a key concern and as part of their struggles for autonomy. In the first contribution, Soumya Dutta gives us a broad overview of our current epoch of climate inaction and some of the main challenges that both the need to address the urgency and yet, to not act hastily in the face of global climate catastrophe entails. Dutta offers a detailed contribution of the many ways in which the hegemonic energy transition has failed, and the enormous challenge that this poses from a global perspective. His account, however, shows that while there is a stagnation and an impasse at the highest levels of politics, there is movement and hope coming from below. In a second contribution, Christine Dann narrates a brief albeit rich history of electrification in New Zealand, clearly revealing its colonial origins, showing how the New Zealand government took a line from the Colonizer's Playbook (in this case James Cook) which is still operational on the formulation of modernity and development, which still relies on the electrification and now, the rapid rise of other logistical and artificial intelligence challenges in the country, an issue that we now face at the global level. Dann clearly shows how the formulations of the likes of Lenin or Zola about granting energy access to everyone ought to be challenged in our current state of politics, placing our bets on a philosophy of enough rather than excess. In a third contribution, Pablo Fernádnez writes about his experience working with the Tosepan Cooperative in the Northortiental Sierra of Puebla, in Mexico, where Indigenous communities have come together to reconceptualize their relationship to energy. Fernadez narrates his experience in the project of Energia para el Yeknemillis (Energy for good living) showing how the indigenous communities of the region have come together to reject the imposition of 'death projects' in favor of 'life projects', rooting their alternative vision of a good life into a relational formulation of energy, rejecting at the same time the construction of a large sub-electrical station and retaining their autonomy in the process. The contribution is followed by an interview/dialogue between Hamza Hamouchene, Lebohang Liepollo Pheko, and Yvonne Phyllis in which they discuss the concept of "green colonialism" and its impact on energy and climate justice within the Arab region. Through an intersectional lens, the article examines how colonial and capitalist legacies continue to shape environmental policies, leading to exploitation and displacement under the guise of sustainability. Key themes include the region's historical integration into the global capitalist system, the creation of "sacrifice zones" for resource extraction, and the impact of "green" initiatives that replicate old imperial dynamics. The discussion critiques the concept of a just transition co-opted by neoliberal agendas and argues for a truly transformative approach that centers anti-capitalist, anti-imperialist, and decolonial principles. By advocating for reparations and recognition of local communities' rights, the article calls for a reimagining of energy and climate justice grounded in solidarity and sovereignty. Finally, Christine Dann offers a review of two books that reveal some of the main challenges that the energy transition poses for the immediate future. On the one hand, the review reveals the continued dependence on fossil fuels for renewable energy production, while also sheds light on the impossibility of simply decarbonizing the status quo capitalism. Our hope is that this periodical engages with key questions and concerns that inspire a more relational, convivial, decolonial, and radical approach to understanding what energy is and how an energy transition might be imagined, designed, and implemented--far removed from technocratic and hegemonic formulations of these concepts and processes. We do not see this periodical as a 'final' word on the issue but rather as part of an emerging praxis and way of thinking that, like the Zapatistas, allows us to walk while asking questions. We invite you to read, participate, and continue exploring these questions with us. As part of our collective reflection on the topic, we produced a longer and deepest editorial note titled Unpacking the coloniality of energy, seeking alternatives from below (Extended editorial note), that can be considered an article on its own. You can read it in this link [2]. In solidarity, The 15th GTA Periodical Editorial Team (Carlos Tornel, Christine Dann, Vasna Ramasar, Shrishtee Bajpai, Franco Augusto and Mugdha Trifaley) UPDATES FROM THE GTA UPCOMING EVENTS * Dialogues on Radical Democracy and Autonomy - Session #2: Voices from Latin America [3] * Gifts from the Sentient Forest: A Conversation with Åsa Andersson Martti, Francis Joy and John C. Ryan - More than Human Series Episode 3 [4] RECENT EVENTS * Dialogues on Radical Democracy and Autonomy - Session #1: Voices from Asia [5] * A dialogue between the World Assembly of Struggles and the Global Tapestry of Alternatives on Radical Democracy [6] * Water as a Living Entity: A Conversation with Juana Vera Delgado - More than Human Series Episode 2 [7] * Webinar on The Geopolitics of Green Colonialism: Global Justice and Ecosocial Transitions [8] UPDATES FROM OUR WEAVERS The Global Tapestry of Alternatives is a "network of networks". Each of those networks acts in different parts of the planet by identifying and connecting Alternatives. They are the Weavers. In the following section, our Weavers, the networks that currently weave the Global Tapestry of Alternatives, from India, South-East Asia, Colombia, and Mexico shares updates from their recent activities and actions. [9] [9]Keep reading -> [10] ‘ENERGY SECURITY’, RENEWABLE ENERGY AND URGENT CLIMATE ACTION by Soumya Dutta A critical yet often overlooked question in the energy transition debate is how much total energy--accounting for materials, services, and other embedded uses--can a society/community/family sustainably consume. While there is no consensus, we can consider models like pre-crisis Sri Lanka or Kerala in India, which achieved high Human Development Index scores with relatively low per capita energy use. Could a renewable-powered world, based on such efficient societies, be achievable, and at what cost? Keep reading -> [11] STATE POWER, CORPORATE POWER – OR ‘LITTLE POWERS’? A CENTURY OF ENERGY EXPLOITATION IN AOTEAROA NEW ZEALAND by Christine Dann _"The day must come when electricity will be for everyone, as the waters of the rivers and the wind of heaven. It should not merely be supplied, but lavished, that men may use it at their will, as the air they breathe."_ wrote the French novelist Emile Zola in his novel Travail [Work], published in 1901. This quote is on the cover of the second edition of the Consumer Guide and Cookery Book, published by the Municipal Electricity Department [MED] of Christchurch, New Zealand, in the 1930s. The Preface to that book states: _"Today electricity is paramount. It is representative of modern life and modern thought, and as such in time to come, it will be looked on as the force which typifies our age."_ 'Our' age? Ninety years later, what force typifies 'our' age? Is electricity still paramount? Is it possible to trace a line from New Zealand's first state-owned and operated hydro-electricity station - opened in 1914 and still supplying power to the citizens of Christchurch 110 years later - to the state encouragement of electricity-hungry data centres owned and operated by foreign companies, which are currently being built in New Zealand? Keep reading -> [12] DIALOGUE OF KNOWLEDGE: YOLCHIKAWKAYEKNEMILIS "ENERGY FOR AND FROM GOOD LIVING" by Pablo Fernandez Over the past four years (2021-2024), I had the fortune of participating in a research and advocacy project in the northeastern mountains of Puebla, Mexico, led by the Fundación Tosepan A.C. and funded by the National Strategic Program (PRONACE) on Energy and Climate Change of CONAHCYT. This process transformed my understanding of collective work, dialogue of knowledge, and the building of community-based solutions. The project "Energy for the Yeknemilis (Good Living) of the Northeastern Sierra of Puebla" arose in response to the need to protect the territory against destructive megaprojects, such as open-pit mining and the imposition of hydroelectric plants, which would fragment the land (Tlali, 2014) and violate the Territorial Ordinance Program of Cuetzalan (CUPREDER, 2010). Keep reading -> [13] DISMANTLING GREEN COLONIALISM: ENERGY AND CLIMATE JUSTICE IN THE ARAB REGION: AN INTERSECTIONAL APPROACH TO DISMANTLING GREEN COLONIALISM A conversation between Hamza Hamouchene, Lebohang Liepollo Pheko and Yvonne Busisiwe Phyllis In the ongoing discourse surrounding environmental justice, the concept of "green colonialism" has emerged as a critical lens to examine the historical and contemporary injustices faced by marginalized communities in the global South, including within the context of the Middle East and North Africa (MENA) region. In this interview Hamza Hamouchene, Lebohang Liepollo Pheko, Yvonne Phyllis discuss the book Dismantling Green Colonialism: Energy and Climate Justice in the Arab Region. The book is edited by Hamza Hamouchene and Katie Sandwell and serves as a vital contribution to this dialogue, shedding light on the interconnected struggles of energy, climate, and social justice. This discussion explores key themes from the book and accompanying discussions, emphasizing the necessity of adopting a holistic, intersectional perspective that acknowledges the complexity of systemic injustice. It was originally an interview conducted by Yvonne during Hamza's book launch series in South Africa, which the three speakers were part of anchoring in various ways. This article is a summary of the original interview, transcribed into an accessible, narrative form. Keep reading -> [14] THE GREEN NO DEAL – A REVIEW OF 'THE WAR BELOW: LITHIUM, COPPER, AND THE GLOBAL BATTLE TO POWER OUR LIVES' AND 'THE PRICE IS WRONG: WHY CAPITALISM WON’T SAVE THE PLANET' by Christine Dann Is land - which to some cultures is the original mother, to be revered and cared for - just another commodity which can and should be exploited in the interests of human 'progress'? Is energy another such commodity as well? Industrialized cultures don't put it like that, of course. They talk about 'natural resources', 'environmental economics', and 'Green New Deals' in which all humans have access to well-paid employment and also to ecologically and sustainably produced energy from renewable sources, discounting the fossil-fuel and material dependence embedded in their infrastructure. Keep reading -> [15] Thank you for reading! Global Tapestry of Alternatives _contact(a)globaltapestryofalternatives.org_ To subscribe and get our updates, visit this link [16] -- Global Tapestry of Alternatives https://globaltapestryofalternatives.org --- To unsubscribe from this list, send an email to this address: global-tapestry-alternatives-observers-unsubscribe(a)lists.riseup.net Links: ------ [1] https://globaltapestryofalternatives.org/newsletters:15:index [2] https://globaltapestryofalternatives.org/newsletters:15:editorial [3] https://globaltapestryofalternatives.org/events:rd:02 [4] https://globaltapestryofalternatives.org/events:2024_more_than_human_webina… [5] https://globaltapestryofalternatives.org/events:events:rd:01 [6] https://globaltapestryofalternatives.org/events:2024_wsa_gta_rd:01 [7] https://globaltapestryofalternatives.org/events:2024_more_than_human_webina… [8] https://globaltapestryofalternatives.org/events:2024_green_colonialism [9] https://globaltapestryofalternatives.org/:definitions#term-Tapestry [10] https://globaltapestryofalternatives.org/newsletters:15:weavers15 [11] https://globaltapestryofalternatives.org/newsletters:15:energy_security [12] https://globaltapestryofalternatives.org/newsletters:15:little_powers [13] https://globaltapestryofalternatives.org/newsletters:15:dialogue_of_knowled… [14] https://globaltapestryofalternatives.org/newsletters:15:dismantling_green_c… [15] https://globaltapestryofalternatives.org/newsletters:15:green_no_deal [16] https://globaltapestryofalternatives.org/contact

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New article - Sacrifice Zones in Mexico
by Carlos Tornel 22 Nov '24

22 Nov '24

Dear friends, Sharing a link to a recently published article, which I hope will be of interest to you: "Development as Terracide: Sacrifice Zones and Extractivism as State Policy in Mexico" https://www.tandfonline.com/doi/full/10.1080/14747731.2024.2424075?src=exp-… Best, Carlos

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Scaling out a pluriversality of alternative futures: the case of Vikalp Sangam [New REDWeb Article]
by Pooja Kishinani 18 Nov '24

18 Nov '24

Dear friends, We have a new article on the Vikalp Sangam process written by Emilia Lewartowska and Lone Riisgaard. *Scaling out a pluriversality of alternative futures: the case of Vikalp Sangam <https://radicalecologicaldemocracy.org/scaling-out-a-pluriversality-of-alte…>* Vikalp Sangam (or Alternatives Confluence) is a national platform and process established in India in 2014 to document, network, and create collaborations amongst grassroots movements and groups constructing alternative models for justice, equity, and ecological sustainability. Last November, authors Emilia Lewartowska and Lone Riisgaard attended the VS General Assembly meeting in Shoranur, Kerala. They offer reflections on participatory democratic processes within multi-level alternative organising, illustrating how the VS process connects the global with the local experimentations on the ground. Rather than aiming to scale up and provide a unified front, the VS process seeks to scale out and deep, interconnecting a pluriversality of experiences, practices voices and justice demands. Read the full article here: https://radicalecologicaldemocracy.org/scaling-out-a-pluriversality-of-alte… This year marks the 10th Anniversary of the VS Process. Ashish Kothari’s reflections on a decade of exploring alternatives in India <https://kafila.online/2024/09/04/vikalp-sangam-a-decade-of-exploration-on-a…> may also be of interest. I've copied the authors on this email if you want to write to them directly with any comments or reflections. Please do read and share widely within your networks. Thank you! In solidarity, Pooja

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New article - Learning to ‘sit in the fire’: Staying with the discomfort of transformative learning
by Dorian Cavé 16 Nov '24

16 Nov '24

Dear academic-activists, I wanted to share with you my newly published peer-reviewed article, "Learning to ‘sit in the fire’: Staying with the discomfort of transformative learning". https://www.tandfonline.com/eprint/EE8IUQ2UND7EJ5MGFUTM/full?target=10.1080… This article is based on my doctoral research, carried out following a participatory action research approach within two online activist networks. The aim was to explore forms of radical collective change that might emerge in such settings by means of social/informal learning processes, in order for these findings to be useful to social change agents in various contexts (mainly within Global North settings). You can read more about this PhD research, including summaries of my thesis chapters, here: https://madocollective.org/connecting/ In this text, I discuss the transformative learning that appears to have taken place in a social learning space / group that I was part of for 3 years: the Deep Adaptation Forum's Diversity and Decolonizing Circle. In particular, I outline some of the factors that seem to have enabled us, as participants, to undergo important personal and collective changes, while staying with the discomfort of difficult conversations (esp. concerning anti-racism/decolonial practice, and conflict transformation). Some of us played an important role in making this happen, as "key enablers" of group learning - so this text also seeks to visibilise and honour the care work that helped to keep us going through the storms, and the wise and courageous women who played an essential role in this regard. If you have an interest in these topics, and find the time to read this article, any feedback would be deeply appreciated. Please direct your comments to my email address (dorian(a)madocollective.org) and not to the whole list. All best, Dorian

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