social ecology

By various - California Environmental Justice Alliance, October 13, 2023

We represent heavily polluted communities throughout the State of California. Our communities border oil refineries, gas-fired power plants, industrial farming operations, fossil fuel extraction facilities, waste processing centers, ports, transportation corridors and other polluting operations. These cumulative sources of pollution cause a wide range of adverse health outcomes in working class communities of color. Our communities share a common fence with facilities and operations that emit toxins, foul smells, and noise and cause nuisance impacting people’s quality of life at all hours of the day and night.

The State of California intends to expand the use of hydrogen as a fuel, and to this end, we offer these guiding principles, which are essential to respect and protect our communities.

The following principles represent our collective values and positions to support communities as hydrogen energy is utilized across the state.

These principles were developed in 10 workshops and learning sessions for environmental justice partners across California between March and September of 2023. The learning sessions examined the current science, including risks, benefits, and unknowns, and shed light on each stage of the hydrogen cycle, including production, delivery, storage, and use. The workshops allowed our organizations to discuss different perspectives, build consensus, and reflect on how hydrogen may impact our communities. 

We adamantly oppose all non-green hydrogen proposals and projects. We insist that new projects protect communities first and do not perpetuate the injustices that polluting infrastructures impose on fence-line communities today. Each stage of the hydrogen life cycle—production, delivery, storage, and end use—can present unique risks and harms to environmental justice communities and to all Californians.

Discussions about building new green hydrogen infrastructure must involve the community, and its members should be meaningfully engaged. Siting green hydrogen infrastructure should also take into account the cumulative impacts of environmental justice communities and the risks associated with hydrogen.

By collective - Sabot Media, July 18, 2023

Anaculture is a method by which we can abolish the State and implement a gift economy based on self-determination, horizontality, mutual aid, and solidarity. One where people contribute what work they can, doing what they are passionate about, and share in the more mundane responsibilities of the community. As anarchist our understanding of freedom is that it is a process that people engage in together. We believe that rigid laws actually undermine our freedom, and therefore don’t aspire to the creation or worship of canonical texts.

The anarchist analysis of capitalism, reformism, patriarchy, colonialism, and the State have already proven useful to many social movements over the past several decades. Now we must offer a critique of the environmental movement in order to help it become what it could be. These movements always leave their mark on Anarchism as well, informing and influencing anarchist theory and life.

By Our Changing Climate - Our Changing Climate, April 7, 2023

By Steven R. D. Henderson - Institute for Social Ecology, March 2023

Ecofascism: Lessons from the German Experience was published when the American ecology movement debated social critique on one hand, or Malthusianism and anti-humanism on the other. Its authors Janet Biehl and Peter Staudenmaier pointed to historic far-Right environmentalism as a warning.

The subject again gained attention in 2019 when a white supremacist gunned down 51 people at two New Zealand mosques. While he murdered friends and families in their places of worship, the attack was posted online for the world to see. “In his shoddy manifesto, the accused shooter in Christchurch identified as an ‘eco-fascist,’” reports Jason Wilson for the Guardian. A few months later another shooter in El Paso, Texas killed 23 people at a Walmart and cited the Christchurch perpetrator as inspiration.

“There have been significant links between environmentalism and Right-wing politics for more than a century,” Staudenmaier writes in his new book Ecology Contested: Environmental Politics Between Left and Right. “Knowingly or not, the perpetrators of the Christchurch and El Paso massacres continued that tradition. While they were unusual in putting their beliefs into violent action, many of the same basic ideas run through the contemporary far Right scene as well as substantial parts of the political mainstream.”

Staudenmaier’s concern is confronting these ideas. His new book hands readers the theoretical basis for a critical and historically-informed engagement with them. Earlier versions of some essays in the volume were published previously. “Disney Ecology” was first put out as a pamphlet, while “Ambiguities of Animal Rights” originally appeared in the journal Communalism. “The Politics of Nature from Left to Right” was written for the second issue of Harbinger. The remaining texts are new.

By Usufruct Collective - Usufruct Collective, September 8, 2022

Bookchin is our favorite political philosopher. Which does not mean we think he is right about everything. Despite us agreeing with most of Bookchin’s political philosophy, we also think it is important to critique it. And yet, most every critique of Bookchin’s political philosophy, even when true, leads to an overall politics less coherent and liberatory than his own. Critiques of Bookchin–from those more close and distant to his views– usually straw man him or fail to properly sublate him. Most critiques of Bookchin do not simultaneously take the most liberatory parts from his philosophy, while subtracting the worst parts of his philosophy, while adding other philosophical and political dimensions in such a way that closer approximates coherence, rationality, and ethics. Our goal is to sublate Bookchin; not to straw man him, not to discard liberatory dimensions of his political philosophy and praxis, and not to treat him like he is beyond critique. 

Some people will say that the big problems with Bookchin’s philosophy emerge later in his life. And there is both some truth and falseness to such an evaluation. Older/Later Bookchin simultaneously includes 1. Places where Bookchin made some of his most crucial errors but also where he made 2. Some of his greatest elaborations of philosophy, ethics, and political form, and content. From the 1960’s until 2004 there are continuous features to his overall politics– continuous features that do not amount to a mere skeletal lower common denominator but arguably the most essential features of his worldview in general. Such continuous features include: social ecology, direct democracy, means and ends of communal and inter-communal self-management, the development of oppositional and reconstructive politics as part of a revolutionary process, non-hierarchy, direct action, mutual aid, and libertarian communism specifically. These features are consistent in his work from “Post Scarcity Anarchism” until “The Communalist Project” (Bookchin 2007, Bookchin 2018). And we are in agreement with the above features of Bookchin’s politics. That being said, there are also ways he did change his mind overtime for better and for worse. By discarding features of Bookchin’s politics that we think are errors while adding features to his political project that are not present or sufficiently present in his recorded philosophy and worldview, we would still be agreeing with the most important features of his philosophy and worldview– or at least what we consider to be as such. In this sense, our attempt at a ruthless critique will be relatively friendly. 

By Alison Wishart - Overland, June 23, 2022

On 13 August 2021, the Geographical Names Board officially approved Bayside Council’s request to rename Eastlakes Reserve as Jack Mundey Reserve. Mundey was neither a local resident, councillor nor mayor. Yet sixty years ago, he led a movement that saved these four acres of land as a park for the local people.

The reserve, situated within the centre of a new housing development christened ‘Eastlakes’ (a much more appealing name than ‘Botany Swamps’, as it was previously known) is used for recreation, exercise and community events. To understand how Mundey—a rugby player, labourer and communist who left school at the age of fourteen—came to be honoured in this way, we need to go back to 1961.

Jack Mundey Reserve was once part of the much larger Rosebery Racecourse. In 1961, Sydney Turf Club contracted L.J. Hooker Real Estate to sell the racecourse to the highest bidder. The sales brochure proclaimed that this 56.5 acre site was just ‘four miles from the heart of the city’; ‘perfectly cleared and level’ and ready for development. In characteristic sales hyperbole, the brochure confidently declared that ‘without a doubt, it was this century’s greatest opportunity for developers and investors.’

Despite the sales pitch, the land was passed in at auction on 26 September 1961. Sydney Turf Club negotiated with the highest bidder and signed a contract for Rosebery Development Corporation, a subsidiary of Parkes Development, to purchase the site for £450,000 (£75,000 below the reserve price). Six acres on the eastern and western edges of the racecourse were reserved for the Housing Commission of NSW and not included in the sale. Harry Seidler, the famous modernist architect, would design the housing commission unit block on Maloney Avenue.

By Michael Löwy, Bengi Akbulut, Sabrina Fernandes and Giorgos Kallis - Monthly Review, April 1, 2022

Degrowth and ecosocialism are two of the most important movements—and proposals—on the radical side of the ecological spectrum. Sure, not everyone in the degrowth community identifies as a socialist, and not everyone who is an ecosocialist is convinced by the desirability of degrowth. But one can see an increasing tendency of mutual respect and convergence. Let us try to map the large areas of agreement between us, and list some of the main arguments for an ecosocialist degrowth:

1. Capitalism cannot exist without growth. It needs a permanent expansion of production and consumption, accumulation of capital, maximization of profit. This process of unlimited growth, based on the exploitation of fossil fuels since the eighteenth century, is leading to ecological catastrophe, climate change, and threatens the extinction of life on the planet. The twenty-six UN Climate Change Conferences of the last thirty years manifest the total unwillingness of the ruling elites to stop the course toward the abyss.
2. Any true alternative to this perverse and destructive dynamic needs to be radical—that is, must deal with the roots of the problem: the capitalist system, its exploitative and extractivist dynamic, and its blind and obsessive pursuit of growth. Ecosocialist degrowth is one such alternative, in direct confrontation with capitalism and growth. Ecosocialist degrowth requires the social appropriation of the main means of (re)production and a democratic, participatory, ecological planning. The main decisions on the priorities of production and consumption will be decided by people themselves, in order to satisfy real social needs while respecting the ecological limits of the planet. This means that people, at various scales, exercise direct power in democratically determining what is to be produced, how, and how much; how to remunerate different kinds of productive and reproductive activities that sustain us and the planet. Ensuring equitable well-being for all does not require economic growth but rather radically changing how we organize the economy and distribute social wealth.
3. A significant degrowth in production and consumption is ecologically indispensable. The first and urgent measure is phasing out fossil fuels, as well as the ostentatious and wasteful consumption of the 1 percent rich elite. From an ecosocialist perspective, degrowth has to be understood in dialectical terms: many forms of production (such as coal-fired facilities) and services (such as advertisement) should not only be reduced but suppressed; some, such as private cars or cattle raising, should be substantially reduced; but others would need development, such as agro-ecological farming, renewable energy, health and educational services, and so on. For sectors like health and education, this development should be, first and foremost, qualitative. Even the most useful activities have to respect the limits of the planet; there can be no such thing as an “unlimited” production of any good.
4. Productivist “socialism,” as practiced by the USSR, is a dead end. The same applies to “green” capitalism as advocated by corporations or mainstream “Green parties.” Ecosocialist degrowth is an attempt to overcome the limitations of past socialist and “green” experiments.
5. It is well known that the Global North is historically responsible for most of the carbon dioxide emissions in the atmosphere. The rich countries must therefore take the larger part in the process of degrowth. At the same time, we do not believe that the Global South should try to copy the productivist and destructive model of “development” of the North, but look instead for a different approach, emphasizing the real needs of the populations in terms of food, housing, and basic services, instead of extracting more and more raw materials (and fossil fuels) for the capitalist world market, or producing more and more cars for the privileged minorities.
6. Ecosocialist degrowth also involves transformation, through a process of democratic deliberation, of existing consumption models—for instance, an end to planned obsolescence and nonrepairable goods; of transport patterns, for instance, by greatly reducing the hauling of goods by ships and trucks (thanks to the relocalization of production), as well as airplane traffic. In short, it is much more than a change of property forms, it is a civilizational transformation, a new “way of life” based on values of solidarity, democracy, equaliberty, and respect for Earth. Ecosocialist degrowth signals a new civilization that breaks with productivism and consumerism, in favor of shorter working time, thus more free time devoted to social, political, recreational, artistic, ludic, and erotic activities.
7. Ecosocialist degrowth can only win through a confrontation with the fossil oligarchy and the ruling classes who control political and economic power. Who is the subject of this struggle? We cannot overcome the system without the active participation of the urban and rural working class, who make up the majority of the population and are already bearing the brunt of capitalism’s social and ecological ills. But we also have to expand the definition of the working class to include those who undertake social and ecological reproduction, the forces who are now at the forefront of social-ecological mobilizations: youth, women, Indigenous peoples, and peasants. A new social and ecological consciousness will emerge through the process of self-organization and active resistance of the exploited and oppressed.
8. Ecosocialist degrowth forms part of the broader family of other radical, antisystemic ecological movements: ecofeminism, social ecology, Sumak Kawsay (the Indigenous “Good Life”), environmentalism of the poor, Blockadia, Green New Deal (in its more critical versions), among many others. We do not seek any primacy—we just think that ecosocialism and degrowth have a shared and potent diagnostic and prognostic frame to offer alongside these movements. Dialogue and common action are urgent tasks in the present dramatic conjuncture.