Insight and inspiration in turbulent times.
Where did things go wrong on the way to modern life, and what should we do instead? This question always seems to lurk in the background of our fascination with many indigenous cultures. The modern world of global commerce, technologies and countless things has not delivered on the leisure and personal satisfaction once promised.
This three-story, six-apartment residence is one of three buildings in Chicago that provides affordable, intergenerational housing to 90 elders and the young people and families who live with them. Housing Opportunities and Maintenance for the Elderly – H.O.M.E. – has been rooted in the city for 35 years, and as their executive director Bruce Otto told the Chicago Tribune, “We haven’t been able to find anybody that does exactly what we’re doing.”
Could declining world energy result in a turn toward authoritarianism by governments around the world? As we will see, there is no simple answer that applies to all countries. However, pursuing the question leads us on an illuminating journey through the labyrinth of relations between energy, economics, and politics.
Unequal development in Mexico is an ongoing challenge. A recent report from the Bank of Mexico showed that during the second trimester of 2017, the Mexican economy grew in north (0.9 percent), center-north (1.2 percent) and central zones (0.7 percent). If there’s a silver lining to these twin earthquakes, it’s that the post-disaster recovery analyses have finally shed some light on the historical neglect of Chiapas and Oaxaca, together home to around nine million Mexicans.
What is the Eroles Project? I could give several answers. It is a network of change-makers connected through a set of evolving principles, annual learning-for-action residencies, an online community platform and a library of resources. It is a threshold marked by a cobalt blue door. It is a small core team of organisers, a growing number of alumni and an advisory board. It is projects and workshops that root around the world. Mostly though, in whichever form, I feel it is an opportunity to inquire.
Grasp the fact that our species is a temporary yet integral part of the whole system we call the biosphere of the Earth, and it becomes a good deal easier to see that we are part of a story that didn’t begin with us, won’t end with us, and doesn’t happen to assign us an overwhelmingly important role. There’s much to be gained by ditching the tantrums, coming to terms with our decidedly modest place in the cosmos, and coming to understand the story in which we play our small but significant part.
I want to tell you what I know about shikataganai. I learned it in an empty prison, a long way from anywhere, and understood it as I sat in meditation in a garden in the middle of that prison. I offer it to you as a gift, as it was offered to me.
I think the reason people are unwilling to change their lifestyle to counter climate change is because of an inability to recognize our dependence on the culture we’ve created. Like an anteater that evolved a specialized nose making them totally dependent on eating ants (thus as the ants go so goes the anteater), humans have become adept at using and depending on fossil fuels and technology.
It’s not easy to hold the nation’s attention for long, but three solid weeks of record smashing hurricanes directly affecting multiple states and at least 20 million people will do it. Clustered disasters hold our attention in ways that singular events cannot – they open our minds to the possibility that these aren’t just accidents or natural phenomena to be painfully endured.
The 100-percent dream has become dogma among liberals and mainstream climate activists. Serious energy scholars who publish analyses that expose the idea’s serious weaknesses risk being condemned as stooges of the petroleum industry or even as climate deniers.
America’s middle class is under assault. Since 1983, national median wealth has declined by 20 percent, falling from $73,000 to $64,000 in 2013. And U.S. homeownership has been in a steady decline since 2005. While we often hear about the struggles of the white working class, a driving force behind this trend is an accelerating decline in black and Latino household wealth.
For postmodernism to have any ultimate positive meaning, it must be followed by a trans-formative, reconstructive phase. A trans-modernism if you like, which goes ‘beyond’ modernity and modernism. In that new phase, tradition can not just be appropriated any longer as an object, but requires a dialogue of equals with traditional communities. They are vital, because they already have the required skills to survive and thrive in a post-material age.
