Wednesday, 29 September, 2010

Toronto's Evergreen project restores Don Valley

The Brickworks before and after, from Reading Toronto
Evergreen is a charity dedicated to greening Canadian cities, neighbourhoods, schools and homes. Last weekend there was a Grand Opening of the former Don Valley Brick Works, which has already been restored for use as a farmer's market and a site for environmental education, demonstration gardens and kitchens, conference facilities, youth and children’s camps, community bike space, and family events. See their local and national blogs. In 2010 National Geographic named it one of the world's top geotourism locations.
Reclamation of the valley: Toronto Free for All

By revitalizing and reusing historic buildings, and offering programs for children, heritage and ec0-sustainability, Evergreen is an environmental community centre in the heart of the Toronto ravine system.

Summer camp While parents explore the reclaimed valley, or shop at the farmers' market, their children can join in Nature Nut fun: eco-games, frog and turtle monitoring, snowshoeing, animal tracking, local food harvesting and eating, making vegetable and "wild" gardens. See the native plant database and tips on starting gardens.

Below: a trail walk

Future plans for the site include Evergreen headquarters in the new LEED-Platinum-certified Centre for Green Cities. "It will be a venue where we will explore and address the global issues that we all face, including the green economy, urban ecology, transportation, water, energy, waste management, agriculture and food, building design and land-use planning. The site’s use of a wide range of green technologies will help make it a national hub for urban sustainability."

See also the main page of Evergreen, Greening the Inner City, Worldchanging on cities, Joan Roelofs, The economics of greening cities.

Thursday, 23 September, 2010

Vers un nouveau visage de l’économie mondiale? -- par Nelson Tardif

Nelson Tardif en plus d'être poète, auteur, artiste, et animateur au CPRF de Montreal, où il y crée des trousses de formation... est penseur social. En 2003 il publie sa thèse de maîtrise en théologie de l'U de Montréal sur la violence sacrificielle Au nom du marché, et en 2006, La vengeance du sang sur la peine de mort. Voici sa réflection systèmique sur l'économie, faite en collaboration avec l'équipe du CPRF: Louise Lafortune, Guy Fortier et Christine Bernier.

Les scandales et les échecs récents nous ont bien montré que nous vivons dans un système économique et financier qui porte en son sein une grande instabilité et qui cause de regrettables injustices: les inégalités, la pauvreté, l’endettement, l’environnement menacé… Je vous invite à regarder de plus près le système qui influence chaque jour nos existences individuelles et collectives: le capitalisme néolibéral, qui s’installe à la grandeur de la planète.

enfants travailleurs, 1912: photo Lewis Hine
Le développement du capitalisme a jusqu’ici connu trois grandes phases historiques. La première, qui va approximativement du XIIIe siècle jusqu’au krach économique de 1929, est généralement connue sous le nom de «libéralisme classique». «Au sens large, le libéralisme prône une société fondée sur la liberté des individus dans le respect du droit au pluralisme et au libre échange des idées.» Au plan économique, cette approche se traduit par la primauté de «l'initiative privée, de la libre concurrence et son corollaire, l'économie de marché».

mutilations au Congo colonial, 1905
: de tintinology

Dans les faits, cette liberté n’était pas reconnue à tous les peuples ou individus. Pensons au colonialisme, à l’esclavagisme, à la classe ouvrière, aux femmes, aux guerres pour l’accaparement des ressources. Le capitalisme a dès le point de départ toujours eu besoin d’une main-d’œuvre bon marché et d’un accès illimité aux ressources naturelles. Dans cette perspective, la liberté économique consiste, à produire pour les intérêts privés ce qu’ils veulent, comme ils le veulent, où ils le veulent avec le moins de contraintes possibles. Pensons aux conditions de travail, aux lois de protection environnementale, aux syndicats qui sont perçus comme des contraintes à la liberté du marché, à la maximisation des profits et à la compétitivité. Cette première phase se subdivise en deux étapes : la première, va du XIIIe au XVIIIe siècle, consiste en l’émergence du capitalisme marchand, et la deuxième, du XVIIIe siècle à 1929, est celle du déploiement du capitalisme industriel ou industrialisation.


travail à la chaîne chez Ford, 1920:
lovefords

La seconde phase du capitalisme va de 1929 jusque vers la fin des années 1970 (plusieurs optent pour 1980), est généralement connue sous le vocable de « fordo-keynésianisme ». L’expression fordo-keynésianisme renvoie à deux hommes qui ont marqué l’histoire du capitalisme: Henry Ford et John Maynard Keynes. Le Fordisme a institué le travail à la chaîne, une innovation fondamentale dans le processus d’industrialisation qui permettait une augmentation significative de la productivité. Ford prônait la possibilité pour ses employés de pouvoir acheter ses automobiles. Le tout visant à faire rouler l’économie. Dans ce sens, il est l’un des pionniers de la promotion de la consommation à grande échelle ou consommation de masse. Keynes, économiste de formation, ne croit pas aux prétendues vertus du libre marché et il propose des limites au laisser-faire. «Ses travaux ont été utilisés après la Seconde Guerre mondiale dans le cadre de la mise en place de l'État-providence».

Enfin, la troisième et dernière phase du capitalisme, qui va de 1980 à aujourd’hui, est connue sous le nom de
néolibéralisme. Le phénomène économique connu sous le nom de mondialisation des marchés est survenu lors de cette dernière phase de développement de l’économie capitaliste. Où en sommes-nous aujourd’hui dans l’évolution du système capitaliste?

Un emballement du capital
La crise financière de 2007-2008 représente pour plusieurs un point tournant dans l’histoire du capitalisme. Rappelons que cette crise a provoqué la crise économique mondiale qui a suivi. Ces crises représentent une belle illustration de l’emballement du fonctionnement du capitalisme néolibéral et de sa fuite en avant pour ne pas voir les conséquences écologiques (1) touchant l’humain et l’ensemble de la vie sur terre que ce système de domination engendre. On y a vu particulièrement les effets dévastateurs de la logique des déréglementations, entre autres, dans les milieux de la haute finance, mais pas uniquement. Ces déréglementations débridées, au service de la libéralisation et des privatisations, ne font que nourrir l’appât du gain, à travers les concepts de compétitivité et de maximisation des profits. Comment cela se joue-t-il et quels en sont certains des effets?

Une envie gonflée à bloc

Dans le cadre du capitalisme néolibéral, l’obsession de la compétition nourrit la rivalité et le désir de se comparer à autrui et «à exhiber une prospérité supérieure à celle de ses pairs»(2) pour s’en distinguer. Le moyen d’y parvenir consiste à se procurer des biens de consommation et à s’enrichir. Il s’agit d’une course à la distinction qui oblige à produire bien plus que ce dont l’être humain a véritablement besoin, c’est-à-dire le nécessaire pour vivre dignement. Cette dynamique particulière est celle de l’envie, une envie gonflée à bloc qui ne peut être rassasiée. Il s’agit d’une roue sans fin qui pousse toujours à en vouloir davantage, à n’être jamais satisfait de ce que l’on a et à désirer sans cesse monter plus haut dans l’échelle sociale. Il y a toujours quelqu’un au-dessus de nous, ce qui contribue à attiser l’envie et à chercher à se distinguer à tout prix des autres, les rivaux. Je suis quelqu’un dans la mesure où j’ai plus à afficher que les autres.


Cette dynamique engendre deux effets particulièrement pervers: 1) le recul et la perte de vue de toute éthique; 2) la légitimation du chacun-pour-soi: ce qui est bon, c’est ce qui l’est pour moi, peu importent les conséquences concrètes pour les personnes, la collectivité et l’écologie planétaire. Cela va jusqu’à bafouer le droit des autres à vivre dignement et à avoir le nécessaire pour subvenir à leurs besoins, et même jusqu’à la malhonnêteté (pourvu que cela n’aboutisse pas sur la place publique).


Sauver le système

Devant les dérives et les scandales qu’a connus le monde de la finance et la crise économique ainsi provoquée, les dirigeants des pays riches (G20) laissent croire – encore en 2010 – qu’ils sont décidés à redresser la situation en proposant des solutions énergiques pour limiter les abus et les dérapages provoqués par l’obsession du gain rapide. Dans cette perspective, on nous assure qu’il s’agit, entre autres, de reconfigurer le capitalisme dans le but de lui conférer un «visage plus humain». Qu’en est-il dans les faits ?

La brève chronologie des événements qui va suivre [tirée de
Manière de voir, Le krach du libéralisme (2009) pp,77,80] permettra de mieux comprendre la situation. D’abord, précisons que la crise financière s’est préparée de longue date. En 2000 nous assistons à la chute à Wall Street de la « nouvelle économie » (secteurs de l’informatique et des télécommunications). En 2001, c’est la crise de la dette en Argentine, c’est la catastrophe et en décembre, scandale et faillite d’Enron à la suite de fraudes comptables. En 2002 c’est au tour du géant des télécommunications WorldCom d’être pris la main dans le sac. C’est la plus importante banqueroute frauduleuse de l’histoire.

2007 est une année charnière de la crise financière, c’est le début de la crise des subprimes (crédits immobiliers à risque) avec la banque HSBC. Au cours de l’année, nous assistons à la faillite de New Century; à l’effondrement du marché des subprimes ; à des difficultés majeures chez plusieurs grandes firmes et banques : Merrill Lynch, Citigroup, Bear Stearns ; à des investissements massifs de la réserve fédérale étatsunienne (24 milliards de dollars), de la Banque Centrale Européenne (95 milliards d’euros) et du gouvernement britannique (75 milliards d’euros) pour sauver les banques. La dégringolade se poursuit en 2008 avec l’effondrement en début d’année des Bourses mondiales.

"On est ici pour vous sauver, pourvu que vous êtes
soit le capitaine du navire, soit ses investisseurs
ou ses fabricateurs": dessin de
Mike Luckovich, Atlanta Times-Constitution.
George W. Bush signe le plan de relance de l’économie des États-Unis en prévoyant des allègements fiscaux de 150 milliards de dollars pour les particuliers et les entreprises ; le Congrès vote un plan de 300 milliards de dollars pour sauver le secteur immobilier. Par ailleurs, de septembre à novembre, nous assistons à une série de nationalisations, de faillites parfois spectaculaires, de plans de relance, d’injections massives de dollars pour « sauver » le secteur financier et l’économie mondiale et à des chutes records des places boursières. La folie des rendements à tout prix n’a pas échappé au Gouvernement du Québec qui a poussé la Caisse de dépôts à prendre des risques majeurs dans l’achat de Papiers commerciaux adossés à des actifs. Combinées à la chute du dollar canadien, les pertes se sont élevées à 39,8 milliards $ pour 2008.

On a vu au cours de 2009 et de 2010, le gouvernement Obama et l’Union Européenne faire des démarches semblables pour sauver leurs économies respectives. Pensons, notamment, aux secteurs automobiles aux États-Unis.


Le 23 octobre 2008,
Alan Greenspan déclarait s’être « trompé sur le plan idéologique » en affirmant que les marchés étaient capables de s’autoréguler et qu’il fallait, par conséquent, déréglementer ce secteur d’activités. Cette croyance a conduit au pire désastre financier de l’histoire. Économiste de formation, Greenspan «a été le président de la Réserve fédérale, la banque centrale des États-Unis» de 1987 à 2006. Il fut le maître d’œuvre de la politique monétaire étatsunienne durant cette période. Son idéologie économique reposait essentiellement sur les préceptes du néolibéralisme qui prône la liberté du marché pour en favoriser le fonctionnement autorégulateur optimal.

Constatations

Ce survol chronologique permet de constater plusieurs choses: 1) l’appât du gain et les fraudes, c’est-à-dire la dynamique de l’envie, ont joué un rôle prédominant dans l’effondrement des marchés financiers, entraînant la faillite de milliers de «petits» propriétaires et la perte de centaines de milliers d’emplois ; 2) les solutions proposées et les fonds injectés visent essentiellement à redresser le secteur de la finance et à relancer l’économie sans remettre en question les fondements du système capitaliste, particulièrement dans sa version néolibérale ; 3) les propositions de réglementer davantage les marchés financiers ne visent qu’à sauver les apparences et, plus fondamentalement, à éviter l’effondrement du capitalisme en socialisant les pertes; 4) en aucun temps on n’envisage l’échec du capitalisme, on ne propose que des solutions de surface (des plasters); 5) ceux et celles qui tirent profit du système n’ont pas intérêt à ce que les choses changent en profondeur de peur de perdre leurs avantages ; 6) la fuite en avant du système se poursuit sans égards aux conséquences concrètes qu’il produit.


D’autres voix, une autre voie…

Dans la foulée des constatations que nous venons de faire, il apparaît assez clairement que nous ne nous dirigeons pas vers un remodelage significatif et donc en profondeur de l’économie capitaliste. Dans la perspective d’une visée pour un monde différent où la justice sociale, l’équité et le respect de l’écologie planétaire sont pris au sérieux, il est évident qu’il ne faut pas attendre des dirigeants, des financiers ni du monde des affaires des changements notoires et critiques qui remettraient en question les rouages et l’idéologie du capitalisme dans sa version néolibérale. Les rencontres du G-8 et du G-20 tenues à Toronto en juin 2010 en sont de belles illustrations. Au mieux, pourrions-nous envisager de parler d’un néolibéralisme-keynésien (avec plus de réglementation pour réguler les marchés financiers et boursiers et des mesures de soutien à l’investissement privé)? Il s’agit, entre autres, de sauver les entreprises privées ce qui a pour effet de maintenir ou augmenter le nombre d’emplois en relançant, espère-t-on, les investissements (permettant ainsi de préserver le pouvoir d’achat des individus et des familles). Cela a principalement pour but de redonner confiance à l’entreprise privé, aux marchés financiers et aux «consommateurs» et cela même au prix de déficits accrus et de mesures qui engendrent la remise en question et le rétrécissement de réglementations et de programmes sociaux garants d’une certaine redistribution de la richesse, de l’avancement des droits humains et de la protection des milieux de vie.

Le néolibéralisme-keynésien représenterait, par conséquent, une deuxième étape dans l’histoire du capitalisme néolibéral, c’est-à-dire une sorte de mélange de la troisième et de la deuxième phase du capitalisme, une sorte d’hybride aussi improbable que désespéré. Pourquoi improbable? Le néolibéralisme nous dit que le marché est autorégulateur alors que Keynes ne croyait pas aux supposés vertus autorégulatrices du marché. Contrairement au néolibéralisme qui prône la déréglementation du marché, Keynes affirmait la nécessité de le réglementer. Dans cette perspective, nous pouvons nous attendre à une nouvelle vague de réglementations des marchés financiers relativement superficielle nous laissant croire qu’on s’occupe véritablement du problème. C’est ce qu’on observe actuellement aux États-Unis et en Europe. Mais il est important de ne pas se laisser leurrer par les véritables intentions des décideurs et possédants qui bénéficient grandement de l’état actuel des choses. Il faudrait plutôt parler d’un néolibéralisme d’apparence keynésienne. Dans les faits, il s’agit plutôt d’une instrumentalisation du keynésianisme aux fins du capitalisme néolibéral.


Par ailleurs, nous pourrions affirmer que le capitalisme n’a peut-être jamais véritablement été menacé. Dans les faits, les multiples crises du capitalisme, la dernière en ligne ne fait pas exception, ont permis une concentration toujours plus grande des pouvoirs de la haute finance. Dans ces périodes troubles, nous assistons à des acquisitions «bon marché», poursuivant ainsi la création et le renforcement d’oligopoles qui contrôlent des secteurs entiers de l’économie mondiale.


Dans cette perspective, les transformations en profondeur du système économique ne proviendront que des luttes des gens de la base. Il est donc essentiel de continuer le travail de conscientisation, les mobilisations et les luttes pour ne pas relâcher les pressions sur la classe politique afin de construire, pas à pas, un autre monde possible.

*****
1. Ici, il est important de comprendre le terme écologie dans un sens large qui intègre l’humanité. Dans cette perspective, toute destruction écologique a des conséquences néfastes sur les humains et toute atteinte à la dignité humaine a des retombées écologiques néfastes. Tout est interrelié, tout est interdépendant.
2.
Hervé Kempf, Comment les riches détruisent la planète, Paris, Seuil, 2007, p. 80.

Wednesday, 22 September, 2010

Drawing power from the Father and the sun -- greening churches in Trenton NJ

Story by Meir Rinde, in Trenton Times 19 Sep 2010 -- thanks to Mary Gilbert and the NY office of UNEP for calling this to our attention. Photo of the church from Shiloh website.
From the roof of Shiloh Baptist Church, the Rev. Darrell Armstrong has a great view. He sees not only the surrounding Canal Banks neighborhood and the tops of the city's tallest buildings, but also some 180 brand-spanking-new solar panels, soaking up the sun and sending pollution-free power back down into his church.

Rev Armstrong: courtesy The Trentonian

The 37.8-kilowatt solar installation is a financially prudent choice for the church, and part of its ongoing effort to act on biblical instructions to take care of the environment, Armstrong said. The system was dedicated at a Sunday worship service two weeks ago.

"We are trying, with other organizations, to give a very clear and definitive message about what it means to create health in our environment, health in our bodies, health in our spirits, health in our souls," he said last week after a trip to the roof to show off the panels.

Shiloh worshippers: photo

Armstrong said he believes the solar installation is the first on a house of worship in Trenton, though he was quick to recognize the pioneering efforts of Grace Cathedral Fellowship Ministries, which is located on the city border in Ewing. Grace installed solar panels last year.

Grace's Bishop Jerome Wilcox and the Rev. Dan Whitener of Abiding Presence Lutheran Church "freely shared their wisdom, knowledge, advice and counsel in this highly involved process, for which I am very thankful," he said. St. Mark Lutheran Church in Hamilton also offered advice.

Another helpful adviser was GreenFaith, a nonprofit organization that promotes environmental action among religious institutions of all faiths.

The New Brunswick organization was formerly located in Trenton. Its executive director, the Rev. Fletcher Harper, said he was particularly pleased by Shiloh's work to improve its urban environment. "Shiloh has been an influential leader in the African-American community for generations," Harper said. "The fact they are making this commitment to renewable energy makes a very important statement in itself on a symbolic level."

Solar power is an important alternative energy source because it does not cause pollution, he said. The burning of coal to create electricity sends fine particulate matter into the air, causing respiratory problems, and contributes to climate change.

"That's particularly true in urban settings, where air pollution levels are much higher and climate change effects are more severe," Harper said. "You see an increase in heat-related stress and illness, which often has a greater impact than in suburban or rural communities."

Armstrong said the congregation began discussing the possibility of a solar installation five years ago. Eventually the church signed up with the Bureau of Public Utilities' CORE program, which provided nonprofit organizations with solar subsidies. Shiloh is slated to receive a $139,910 rebate on the project's cost of about $230,000, according to Armstrong and the BPU. Fundraising is expected to provide another $101,000.

In the coming months, the church will benefit from a sale of renewable energy credits, which utilities such as PSE&G buy to meet requirements that they generate alternative energy. Shiloh also expects to stop having to pay for electricity. Lower utility bills and the sale of renewable energy credits should together quickly add another $100,000 to Shiloh's bottom line, Armstrong said. "It's a great investment for the church. We're anticipating a return on our investment within a year," he said.

The panels are also an investment in God's Earth and scriptural calls for environmental stewardship, Armstrong said. He cited Psalm 24:1, "The earth is the Lord's and the fullness thereof, the world and those who dwell therein," and Genesis 2:15, "Then the Lord God took man and put him in the garden of Eden to tend and keep it."

With the recent Gulf oil spill on his mind, Armstrong dedicated a series of sermons in recent weeks to environmental issues, he said. They concluded with the dedication of the solar panels Sept. 5. "Man has not "tended' to God's "garden' very well," he wrote in a letter announcing the solar installation. "Humanity must be better caretakers of the natural environment."

***
See also Greenfaith citations of Christian, Muslim, Jewish and Buddhist environmental teachings, evangelical Christian CreationCare, CCFP, A Rocha's Care of Creation; Mennonite and Quaker subsidies for greening churches, Philadelphia Friends Center LEED reno, Mennonite Creation Care Council; The Great Warming video and study guides. GR Dodge Foundation blog about New Jersey learns, NJ green job training, Wikipedia on green jobs, CAP and PEW lists of job opportunities by state, Goodwork list for Canada.

Monday, 20 September, 2010

Time for Creation & the Global Work Party -- by Bill McKibben

Sometimes 'climate change' can seem like an abstraction. That is, until you see it in action, as we have this summer in Pakistan, in the mountains of China, in Ladakh, and in the overheated peat bogs of central Russia.

This is all part of the reality we face in our current world of 392 ppm CO2. Our main work is to try and slow down the climate crisis before it gets worse--by getting to work on climate solutions that can get us back to 350.

But working to create a safe climate future doesn't mean we don't need to try and help the victims of the climate crisis along the way. When our comrades and colleagues issue a call for assistance, we do everything we can to respond.

Pakistan photos courtesy Ontario Medic
The recent floods in Pakistan have displaced 20 million people, and nearly a fifth of the country is literally underwater. The scale of the suffering is difficult to fathom--and though relief efforts are underway, reports from the ground indicate that the response has been far too small and slow to provide the level of relief needed.

That's why we hope you'll take a moment send some money to local groups helping the victims of climate disasters--and that you'll keep working in your community to build this movement.

Wildfire smog in Moscow: Lev Maslov-AFP-Getty

mudslides in Ladakh: The Travelling Librarian

All of the countries recently devastated by the floods, mudslides, and heatwaves were hugely active in the International Day of Climate Action last October 24 and they're involved in 40 days of prayer Time for Creation by the World Council of Churches, leading up to the Global Work Party on 10 October 2010. It's both tragic and inspiring to see disaster pictures--and in those same regions see amazing ideas and events for 10/10/10.

In the face of a changing climate, we hope you'll send some money to the victims of climate disasters--and that you'll keep working in your community to build this movement.

***

See McKibben's three -step strategy for world action in Yes magazine 4 Aug 2010

1. educate the public (talk to neighbours and friends) about global warming
2. demand science-based legislation and let lobbyists howl
3. start a mass movement to make it possible

In Canada, join People's Assemblies on Climate Justice (Council of Canadians, IEN, Kairos, CYCC).
Not to forget the needs of Haiti -- see Haiti: Canada for Haiti and CHAN-RSCH.
See also NASA scientist Dennis M. Bushnell's predictions of human overshoot and climate catastrophes.

Saturday, 18 September, 2010

Unsustainable development -- by Lester Brown

(reprint of interview by Greg Ross in American Scientist)

Since founding the Worldwatch Institute in 1974, environmental analyst Lester Brown has been monitoring the effects of unsustainable development and forecasting their possible consequences. He sees signs that we've entered what ecologists call an "overshoot-and-collapse" mode, in which demand exceeds the sustainable yield of natural systems. This effect has toppled earlier civilizations; now, he says, it is occurring at the global level.

Brown's book, Plan B 2.0 (Norton, 2006), updates a first edition that appeared three years ago. In it, he argues that the first signs of economic decline appear in the environment, and he sees worrisome omens in today's forests, fisheries and grasslands. His prescription is a remodeled global economy that fosters education and sustainable methods to support the planet's growing population.

A MacArthur Fellow, Brown holds more than 20 honorary degrees and an honorary professorship in the Chinese Academy of Sciences. His books have appeared in more than 40 languages. He currently leads the Earth Policy Institute, a nonprofit, interdisciplinary research organization based in Washington, D.C. American Scientist Online managing editor Greg Ross interviewed him by e-mail in February 2006.

You address a number of issues in the bookthe oil peak, water shortages, global warming. How are they related? Is there a root cause?

The oil peak, water shortages and global warming are related in the sense that they are all driven by the enormous growth in world population and economic activity. With oil we are depleting a resource that is not renewable in a relevant human time frame. Water shortages are the result of ever-growing demands for water, primarily to produce food. Global warming is the result of the enormous growth in the use of fossil fuels and the associated rise in carbon emissions to the point where they exceed the Earth's capacity to absorb them.

At the beginning of the last century, growth in the world economy was measured in billions of dollars. Today annual growth is measured in trillions of dollars. The sad fact is that the environmental trends that we monitor—shrinking forests, expanding deserts, falling water tables, collapsing fisheries, deteriorating grasslands, eroding soils, rising temperatures, melting ice, rising seas, dying coral reefs and disappearing species—are all manifestations of a civilization that is putting more demands on the Earth than it can bear.

The overriding challenge facing our generation is to restructure the global economy so that economic progress can continue. This means replacing the fossil fuel-based, automobile-centered, throwaway economy with one that is powered by renewable sources of energy, that has a much more diversified transport system and that reuses and recycles virtually everything.

How is China's emergence affecting the global scorecard?

China's emergence as the world's leading consumer of natural resources can best be understood by comparing it with the United States, which was for decades the leader in consumption. Among the basic commodities—grain and meat in the food sector, oil and coal in the energy sector and steel in the industrial sector—China now consumes more than the United States of each of these except for oil. It consumes nearly twice as much meat (67 million tons compared with 39 million tons) and more than twice as much steel (258 million to 104 million tons).

These numbers are about national consumption. But what if China reaches the U.S. consumption level per person? If China's economy continues to expand at 8 percent a year, its income per person will reach the current U.S. level in 2031.

If at that point China's per capita resource consumption were the same as in the United States today, then its projected 1.45 billion people would consume the equivalent of two-thirds of the current world grain harvest. China's paper consumption would be double the world's current production. There go the world's forests.

If China one day has three cars for every four people, U.S.-style, it will have 1.1 billion cars. The whole world today has 800 million cars. To provide the roads, highways and parking lots to accommodate such a vast fleet, China would have to pave an area equal to the land it now plants in rice. It would need 99 million barrels of oil a day. Yet the world currently produces 84 million barrels per day and may never produce much more.

The Western economic model—the fossil fuel-based, auto-centered, throwaway economy—is not going to work for China. If it does not work for China, it will not work for India, which by 2031 is projected to have a population even larger than China's. Nor will it work for the 3 billion other people in developing countries who are also dreaming the "American dream."

And, perhaps most important, in an increasingly integrated world economy, where all countries are competing for the same oil, grain and steel, the existing economic model will not work for industrial countries either. China is helping us see that the days of the old economy are numbered.

Sustaining our early-21st-century global civilization now depends on shifting to a renewable energy-based, reuse/recycle economy with a diversified transport system. Business as usual—Plan A—cannot take us where we want to go. It is time for Plan B, time to build a new economy and a new world.

Doesn't our globalized economy make us more resilient than, say, the Sumerians?

Our globalized economy makes us more resilient in some ways and less resilient in others. The advantage of a global economy is that different parts will be affected by varying combinations of environmentally damaging trends, some much more than others. Nonetheless, in an integrated global economy, the effects anywhere will be felt to some degree everywhere. The destruction of forests or the depletion of aquifers in any part of the world will affect the entire world.

The principal weakness of our global economy is that we do not have a global governing body to manage our response to the environmental trends that are undermining the global economy. The lack of a global governing structure to mount an effective response to the environmental trends that are undermining our future is definitely a weakness.

What about new technologies? Can we invent our way out of these problems?

New technologies will play a central role in the energy transition, the shift from fossil fuels to renewable sources of energy. For the U.S. automotive fuel economy, the key to greatly reducing oil use and carbon emissions is gas-electric hybrid cars. The average new car sold in the United States last year got 22 miles to the gallon, compared with 55 miles per gallon for the Toyota Prius. If the United States decided for oil security and climate stabilization reasons to replace its entire fleet of passenger vehicles with super-efficient gas-electric hybrids over the next 10 years, gasoline use could easily be cut in half. This would involve no change in the number of cars or miles driven, only a shift to the most efficient automotive propulsion technology now available.

Beyond this, a gas-electric hybrid with an additional storage battery and a plug-in capacity would allow us to do most of our short-distance driving, such as the daily commute or grocery shopping, with electricity. This could cut U.S. gasoline use by an additional 20 percent, for a total reduction of 70 percent. Then if we invest in thousands of wind farms across the country to feed cheap electricity into the grid, we could do most short-distance driving with wind energy, dramatically reducing both carbon emissions and the pressure on world oil supplies.

Using timers to recharge batteries with electricity coming from wind farms during the low-demand hours between 1 and 6 a.m. costs the equivalent of 50-cent-a-gallon gasoline. Not only do we have an alternative to dwindling reserves of oil, but it is inexpensive, inexhaustible, and it is ours. The supply cannot be disrupted.

In effect, advances in the design of gas-electric cars and wind turbines has provided the technological foundation for creating a new automotive fuel economy in the United States and in much of the world as well. Other technologies that will facilitate the shift to renewable sources include photovoltaic cells, solar-thermal power plants, solar-thermal water and space heaters, devices to harness wave power, devices for harnessing geothermal energy and processes for converting cellulosic material into automotive fuel.

Ultimately, you say, the key is to "get the market to tell the ecological truth." What steps do you recommend?

The key to building a global economy that can sustain economic progress is the creation of an honest market, one that tells the ecological truth. The market is an incredible institution, allocating resources with an efficiency that no central planning body can match. It easily balances supply and demand, and it sets prices that readily reflect both scarcity and abundance.

The market does, however, have some fundamental weaknesses. It does not incorporate into prices the indirect costs of providing goods or services, it does not value nature's services properly, and it does not respect the sustainable-yield thresholds of natural systems. It also favors the near term over the long term, showing little concern for future generations.

Accounting systems that do not tell the truth can be costly. Faulty corporate accounting systems that leave costs off the books have driven some of the world's largest corporations into bankruptcy. Unfortunately, our faulty global economic accounting system has potentially far more serious consequences. Our modern economic prosperity is achieved in part by running up ecological deficits, costs that do not show up on the books, but costs that someone will eventually pay.

The first step is to calculate the indirect costs of the various goods and services we buy. Since we are all economic decision-makers as consumers, corporate planners, government policymakers and investment bankers, we rely on market prices to guide our decision-making. The problem is the market is giving us bad information. The result is bad decision-making.

Let me illustrate this point. A study from the Centers for Disease Control and Prevention (CDC) in the United States calculated the social cost of smoking cigarettes, including two costs: the cost of treating smoking-related illnesses and the loss of productivity associated with these illnesses. They concluded that the cost to society of smoking a pack of cigarettes was $7.18. If we assume that the cost of growing the tobacco and manufacturing the cigarettes is roughly $2 a pack, then the price of cigarettes should be roughly $9 per pack. This not only justifies raising taxes on cigarettes, which claim 4.9 million lives per year worldwide, but it also provides guidelines for how much to raise them.

If the cost to society of smoking a pack of cigarettes is $7.18, how much is the cost to society of burning a gallon of gasoline? Fortunately, the International Center for Technology Assessment has done a detailed analysis, entitled "The Real Price of Gasoline." The group calculates several indirect costs, including oil industry tax breaks, oil supply protection costs, oil industry subsidies and health care costs of treating auto exhaust-related respiratory illnesses. The total of these indirect costs centers around $9 per gallon, somewhat higher than the social cost of smoking a pack of cigarettes. Add this external or social cost to the roughly $2 per gallon average price of gasoline in the United States in early 2005, and gas would cost $11 a gallon. These costs are real. Someone bears them. Now that these costs have been calculated, they can be used to set tax rates on gasoline, just as the CDC analysis is being used to raise taxes on cigarettes.

In the summer of 1998, China suffered record flooding in the Yangtze River basin for an extended period of time. Eventually the flooding racked up $30 billion worth of damage, a sum equal to the value of China's annual rice harvest.

For some weeks the government referred to the flooding as the result of an act of nature, which indeed it was. But in mid-August they held a press conference in Beijing acknowledging that there was a human contribution, that the deforestation of the upper reaches of the Yangtze River basin was also contributing to the flooding. The government then took an unusual step. It banned the cutting of trees in forests throughout China. Officials justified this action by pointing out that the value of trees standing was three times that of those cut. What they were recognizing was that the flood control services provided by forests were three times as valuable as the timber in those forests. In the scientific world, this is known as an "aha" moment. The Chinese government was recognizing the ecological truth in the market. It is, in a sense, what the entire world needs to do across the board with all goods and services.

Do you foresee a tipping point, a deadline for action? What happens if we miss it?

In looking at the fast-changing relationship between our early-21st-century global civilization of 6.5 billion people and the natural systems and resources on which we depend, we think about thresholds, tipping points and deadlines for action. Unfortunately, since these thresholds are natural phenomena and since the deadlines for action are set by nature, we are handicapped in responding. We may not know that we are missing a deadline until it is too late. One of the best-known examples of failing to recognize a key threshold was in the management of the huge centuries-old cod fishery off the coast of Newfoundland, Canada. Some marine biologists warned that the overfishing and the shrinking stocks were jeopardizing the fishery. But when the decision was finally made to ban fishing for cod, the stocks had shrunk to the point where they could not recover. Today, more than a decade later, there are no signs of recovery. This fishery may have been lost for good.

Another example would be the melting of Arctic Sea ice. The melting of this ice in its own right will not affect sea level because the ice is already in the water, but if this vast, continent-sized area of ice, which has shrunk by more than 20 percent in the summertime over the last three decades, should eventually all melt, it will profoundly alter the climate in the region.

When incoming sunlight strikes snow and ice, roughly 80 percent is reflected back into space and 20 percent is absorbed as heat. Once the snow and ice melt and the incoming sunlight hits open water, this ratio is reversed, with only 20 percent being reflected back into space and 80 percent being absorbed as heat. This is what modelers refer to as a positive feedback loop, a situation where a trend, once under way, tends to feed on itself.

The melting of Arctic Sea ice concerns scientists because it could lead to a warming in the region and the melting of the Greenland ice sheet. If this were to occur it would likely take a few centuries, but it would raise sea level by 23 feet. Some scientists think that the melting of the Greenland ice sheet could raise sea level at a rate of 1 meter for each half-century. If warming in the arctic region has reached the point where the Greenland ice sheet is doomed, then we are looking at a future where many of the world's coastal cities will be partly or entirely under water. The rice-growing river deltas and floodplains of Asia will also be inundated, depriving the region of part of its rice supply.

Some scientists think we have already reached the point of no return. Others think if we move quickly to cut carbon emissions we might be able to save the Greenland ice sheet. The reality is that this deadline is set by nature. We will know if we have failed only when we learn that it has become irreversible.

If a few years from now it were to become clear that the arctic ice melting is indeed going to lead to the melting of the Greenland ice sheet and that we cannot save it, then we may face, for the first time in history, a fracturing of societies along generational lines. We have experienced social fracturing along racial, religious and ethnic lines, but never before along generational lines. The next generation, which will have to cope with the rise in sea level that we have set in motion, will be asking us why we did not act. How, they will ask, could you do this to us? They will be able to read the same scientific literature and the warnings from the scientific community that we now read.

There is a further question, namely, how will we feel about ourselves if it becomes clear that our generation is responsible for the melting of the Greenland ice sheet?

Thursday, 16 September, 2010

What all humans share - Bobby McFerrin dances the pentatonic scale

See more such videos from the World Science Festival Notes and Neurons 2009.

Musicians and scientists say our brains are hardwired for certain elements of music. Peter Kim comments, "certain basic rhythmic and pitch elements – belying rich complexities of psychoacoustic phenomena underneath – do indeed seem to be universal. To me, that profound universality says something about what we share as human beings. At the same time, it makes me even more interested in all of the local details. When playing Balinese gamelan, some Western-trained musicians literally turned up their noses because they said the results sounded “out of tune.” Like a pungent flavoring in a foreign food, they discovered something unfamiliar. (I wonder if they would have the same reaction to sambal.) Of course, the underlying pitch systems are related to pentatonic (and heptatonic) pitch collections. And the same thing that disturbed one person has excited other musicians – not simply because it’s exotic, but because it can speak to something deeper in our hearing that we don’t get from other music."

See also ex-rocker now-neurologist Daniel Levitin's This Is Your Brain on Music, (click on brain picture), Oliver Sacks' Musicophilia: Tales of Music and the Brain, NYT reviewer Alex Ross, The Rest is Noise on 20th c music , and Geoff Dyer's But Beautiful on jazz. The latter two are not about neural patterns, just riffs on music.

Tuesday, 14 September, 2010

Lomborg's about-turn

Bjorn Lomborg, author of The Skeptical Environmentalist (1998, US edition 2001) and Cool It (2009) is now calling for major action on global warming, "a challenge humanity must confront." Up until now he was a vocal critic of climate change theory and Kyoto. He argued that many key preoccupations of the environmental movement, including pollution control and biodiversity, were either overblown as threats or amenable to relatively simple technological fixes. Lomborg argued that the governments spending billions to curb carbon emissions would be better off diverting those resources to initiatives such as AIDS research, anti-malaria programs and other kinds of humanitarian aid.

In his new book Smart Solutions to Climate Change: Comparing Costs and Benefits (2010) Lomborg calls global warming "undoubtedly one of the chief concerns facing the world today" and calls for the world's governments to invest $100 billion a year in mitigation. However, Lomborg is only the book's editor, and some contributors such as Roger Pielke Jr are still deniers. Time magazine notes that Lomborg continues to promote dodgy geoengineering technofixes such as "cloud whitening" -- and of course, himself.

sources: New Scientist Aug 2010 and Time 31 Aug 2010

Tuesday, 7 September, 2010

The great kinetic sculpture race, Arcata to Ferndale

Formerly known as the Kinetic Sculpture Race, the Kinetic Grand Championship is a 3-day race in Humboldt County of northern California. The "sculptured" vehicles must be human-powered. Many fall apart during their traverse of city streets, ramps, saltwater bay, mud, sand, and hilly roads. Fun for all.

The race began in 1969, when Ferndale sculptor Hobart Brown challenged artist Jack Mays to a race down Mainstreet. Their kinetic vehicles started a 40-year tradition that has spread to Oregon, Washington, Arizona, Colorado, Baltimore, Maryland and Perth, Australia. Here are its basic principles:
  1. Develop and encourage artistic human-powered vehicle technology.
  2. Promote and encourage instruction in kinetic art and engineering for all age groups.
  3. Create public art, in all media, including but not limited to visual art, aural art, dance forms, creative dramatics, poetry, lyric arts and emerging media.
  4. Sponsor special events involving public performance of any or all of the above art forms from all parts of the community.
  5. Directly engage in and provide vehicles and facilities so that others may engage in the promotion of the arts.
  6. Demonstrate the benefits of artistic human-powered vehicle technology including: health and well being, reduction of non-renewable fuel sources, lowering greenhouse gas emissions, and encouraging critical thinking about global human impact.
  7. Directly promote interchange on artistic human-powered vehicle technology between the first and third worlds.
Prizes are given for
  • Best Speed
  • Best Engineering
  • Best Art
  • ACE -- for completing the race at a higher level of competition with stringent rules
  • Golden Dinosaur -- the sculpture with the most memorable (or first) breakdown
  • Worst Honorable Mention -- for the sculpture whose half-baked theoretical "engineering" did not deter its pilot from the challenge of the race
  • National Mediocre Champion -- the entry with a finishing time closest to the average, once all time penalties are taken into account.
  • Golden Flipper -- the most interesting water entry
  • Best Pit Crew
  • Best Costume(s)
  • Best Bribes
  • Pilots' Choice
  • People's Choice
  • Spirit of the Founder
See also Kinetic Universe, Kinetic Grand Championship (with photo galleries) and Wikipedia.

Sunday, 5 September, 2010

How can we answer religious and racial bigotry? -- Johan Maurer

Johan writes his Quaker blog with jazz riffs Can you believe? from Elektrostal, Russia, where he teaches English. This Sep 2 reflection (see also his Aug 19 posting) finds echo in QEW discussions about seeking alternatives to disaster messaging and Tea Party lies. Its wider question is about whether and how to speak truth to power, when that power is the state or violent state-tolerated persecutors, to "turn the other cheek" into quietism, or to seek "that of God" in the persecutor -- a question that will always face peace churches. Note: illustrations below and their captions are ours, not his - Ed.
*****
"A gentle answer turns away wrath, but a harsh word stirs up anger." (Proverbs 15:1)

Yesterday morning, schools all over Russia celebrated the day of knowledge, reassembling after the summer and opening the new school year. The New Humanities Institute did the same. Several of the teachers spoke to their assembled students and colleagues; I was one of them. Here's what I said, more or less:
We've promised you hard work, but we've also promised fun times. And maybe I add to the fun when I speak Russian.

Like some of you, when I woke up this morning and opened my eyes, I just wanted to close them and go back to sleep. But I didn't.

After opening my eyes, the second thing I usually do is read the news. From years of news-reading, it seems to me that the basic sin of our era as that we too often objectify each other. We take human beings and treat them like objects. The answer to this evil begins with knowledge and mutual understanding.

I'm convinced that, as a result of your work, the world will be a better place. So, let's get to work together.
Is it just me, or is the drumbeat of objectification, polarization, mockery, somehow increasing? And what should our response be? I'm not the only one raising similar questions--see Liz Opp's "Silence on a stick" and Eileen Flanagan's "Finding my voice." A few months ago I reflected here on the dilemmas of Quaker corporate advocacy (first post; second post), and in view of the new Israeli/Palestinian negotiations, those thoughts might still be relevant, at least for the questions, "When do we take sides, and how?" But are there times when it's less an issue of "taking sides" and more an issue of simply confronting mean or outrageous conduct? Assuming we want to stay rooted in our faith (and believe me, there are times when I want to let 'er rip without any reference to those roots!), how do we participate in the public arena?

Withdrawal is always an option, and it's one that we Quakers often choose. Today I unsubscribed from an "experts" list on Russia because I finally got fed up with the participants' cynicism about the activists who march in favor of Russia's constitutional guarantee of free assembly. My feelings about Russian politics today are very complex, and I believe as a foreigner I need to be humble--Americans don't always have all the answers. (Even when we know we don't have all the answers, our constant willingness to jump in and "solve" other people's problems makes it appear that we think we do!) But this particular forum seems to specialize in bad-mouthing other experts not in the forum, and in polarizing every issue into false dichotomies. After composing several drafts of an exquisitely nuanced response to the nasty comments about demonstrators who love getting their heads bashed by the police in front of foreign journalists, I finally exited, said "life is too short," and unsubscribed. Did I perhaps betray lurkers who might have welcomed a more balanced contribution? Maybe. I can't fight every battle.

Back when Quaker e-mail lists and online forums were just getting started, I used to be very active on those lists. I was especially zealous to defend Friends United Meeting from unfair attacks, which were frequent and often ill-informed. Although Quaker forums are often unbelievably courteous compared to what's out there in the rest of the world, I learned the hard way how easy it is for one or two people to make online life very unpleasant for the rest. Since those forums were probably reaching something under 0.1% of the Quaker public, it seemed like a better stewardship of time simply to say goodbye--although sadly, because the conversations were often very worthwhile.
Glenn Beck, Time 14 Sep 09
"social justice is a code word for Communism" 2010

Back to the wider stage. Right now Glenn Beck is taking up a lot of U.S. media space. I can barely stand even to type his name, much less take time to comment on his repulsive but apparently profitable mix of religiosity and nationalism. But ...

(1) don't I have a valid point of view on our country's need for revival, and about who gets to say when this revival has started? What can I put out there in the public square that has even the slightest chance of connecting with someone I disagree with, rather than simply raising an amen with others sharing my opinions?

(2) Don't I actually agree with at least some of his followers that the government has slipped out of our (the people's) control? My evidence is NOT the same as "theirs"--I approve of taxation to "promote the general welfare" (to quote the U.S. Constitution). And I approve of regulation to restrain private greed and guarantee the equal protection of the law. I even believe in deficit spending if the effect is an investment in future revenue. But the national security apparatus and our state of permanent warfare threatens us with both moral and financial bankruptcy. In sum, there really are reasons for alienation--shouldn't we take steps to compare our analyses with all those who have arrived at this diagnosis?

(3) What does my description of Glenn Beck, and my use of the adjective "repulsive," say about my own spiritual maturity, my own capacity to sustain a civil dialogue? To whom am I accountable, as a disciple, for the language I use? Does anger excuse intemperate language in public? But does "moderation" always serve the cause of honesty?
Anti-Islamic (Park 51 mosque)
hate-blogger Pam Geller of

Atlas Shrugs, SIOA and Fox News

Sometimes I don't even know where to start. Take the Park 51 project in Manhattan, for example. If the Cordoba House organizers have accurately described their plans and those plans meet zoning laws, that to me is the end of the discussion. Build it or don't build it--why should I care? I don't even live in the neighborhood. But can I pretend not to have noticed the flood of venom emitted by the project's opponents? And is there any doubt that this venom is specifically linked to the project's Muslim identity? So what then is my responsibility, belonging as I do to a Christian community whose evangelists were once executed for refusing to stay out of Massachusetts? But how do I express my passionate belief that this discussion shouldn't even be happening!? Does my stirring the pot serve justice, or perversely add credibility to an absurd and artificial controversy?

Back to the Proverbs 15 quotation. What might a biblical "gentle answer" consist of? Maybe "gentle" doesn't mean meek and mild, but instead meets a different standard, refusing to objectify Glenn Beck into a cardboard caricature, refusing to minimize his supporters as if their alienation had no objective basis, even while taking strenuous issue with their (alleged) civil religion. Maybe it means being persistent, delivering our own positive assertions in season and out of season, and being less obsessed with refuting others.

Many thanks to Liz Opp and Eileen Flanagan for helping me think through these questions. What do you think?
[Note: see his original post and leave a comment. More about Maurer and other Quakers in Marshall Massey's Earthwitness Journal]

Saturday, 4 September, 2010

Globalizar la Vida Plena - por el Consejo Latinoamericano de Iglesias

Ver tambien el sitio de CLAI, son blog de la juventud, y sus enlaces de justicia ambiental. In English, see documents by WCC, Tearfund and RSWR. En français, voir le site du Comité pour les droits humains en Amérique latine (CDHAL).

Convocadas y convocados por el Consejo Latinoamericano de Iglesias con el apoyo del Consejo Mundial de Iglesias, miembros de numerosas confesiones que integran dichos consejos, nos reunimos en Consulta Continental en la ciudad de Buenos Aires, Argentina (abril 28 - mayo 01 de 2003), bajo el significativo lema: "Globalizar la Vida Plena".

En intensas jornadas de comunión fraterna, estudio, intercambio de experiencias y celebraciones, hemos oído atentamente profundas exposiciones a cargo de teólogos, biblistas y científicos sociales, sobre los temas que el programa "Fe, Economía y Sociedad" del CLAI nos había propuesto, además de los testimonios que compartieron representantes de distintas regiones de nuestra América y el Caribe y del mundo, particularmente la presencia de delegados de regiones como Asia, Europa, Africa y América del Norte, cuyos aportes enriquecieron esta Consulta.

manifestación metodista frente al Golpe de Estado en Honduras, julio 2010

Por diferentes medios, nos ha llegado dramáticamente el clamor de América Latina y el Caribe diciéndonos: "¡BASTA!", la humanidad ya no puede seguir padeciendo una opresión que está amenazando la vida humana y de todo el planeta que habitamos, sobre todo bajo un sistema que está siendo conducido, para mayor escándalo, por dirigentes que invocan la fe cristiana para justificarse y proyectarse hacia el futuro. Esto se ha agudizado en los últimos años con las guerras punitivas o preventivas, en el Golfo Pérsico, Kosovo, Afganistán; el derrumbe de las torres gemelas en Nueva York; el agravamiento del conflicto entre israelíes y palestinos; y la escandalosa invasión a Irak, a pesar de la oposición de las Naciones Unidas y el clamor universal contra la guerra y por la paz.

Vivimos un momento apocalíptico de la historia en que se descorre el velo de un imperio que coloca al mercado en el lugar de Dios y que se ha ido extendiendo y ensoberbeciendo con el correr de los tiempos, hasta mostrarse con todo su poderío y su crudeza en los últimos acontecimientos. Este hecho, sumado a la reflexión y evaluación que los creyentes y no creyentes hemos debido hacer, a más de 500 años de la conquista sangrienta de nuestro continente y el Caribe, enfrenta a nuestras Iglesias con el desafío y la responsabilidad ineludible, de denunciar la perversidad del proyecto en marcha o hacernos cómplices de la destrucción que amenaza a toda la familia humana y a la creación entera. La palabra de Moisés hablando a su pueblo, en otros momentos decisivos, en el nombre de Dios, adquiere una tremenda actualidad en los tiempos que estamos atravesando:

"En este día pongo al cielo y a la tierra por testigos contra ustedes, de que les he dado a elegir entre la vida y la muerte y entre la bendición y la maldición. Escojan, pues, la vida para que vivan ustedes y sus descendientes." (Deuteronomio 30:19)

Del mismo modo resuena la advertencia de Pedro en su primera epístola en días que se creía marcaban el fin de la historia: "Ya ha llegado el tiempo en que el juicio comience por la propia familia de Dios" (2ª Pedro 4:17). En ese sentido, nuestra Consulta nos ha mostrado, por una parte, el crecimiento extraordinario que nuestras iglesias han tenido en toda nuestra América en esta generación, y con ello, el potencial de testimonio, servicio y participación responsable que representan, en medio de nuestras naciones en crisis y convulsiones diversas; a la vez que la inmadurez, incapacidad y a veces falta de audacia, que han puesto de manifiesto, para asumir las responsabilidades que se nos presentan en el campo social, político y económico. La incursión de algunos de nuestros líderes en estos campos, no ha sido la más eficaz ni alentadora. En parte, por su falta de preparación e idoneidad para las funciones que les fueron confiadas, o por su muy corta visión o su mezquindad de propósitos, todo lo cual nos indica la necesidad de una acelerada, amplia y profunda capacitación de nuestras congregaciones y organizaciones, tanto confesionales como ecuménicas, para una participación fiel y coherente, en la gran batalla ética y espiritual a la que nos sentimos desafiados y desafiadas. A este fin tiende el documento "Buscando salidas, caminando hacia delante. Las iglesias evangélicas dicen ¡basta!", que ha tenido minuciosa consideración en nuestra Consulta, y que confiamos hoy a nuestras iglesias en oración, y como un desafío para su más serio estudio y divulgación, por todos los medios posibles y más adecuados

manifestación indigena en la Paz, Bolivia en 2003

Mientras tanto, deseamos asegurarles que la Consulta Continental, celebrada con la más amplia y libre participación de todas y todos sus integrantes, ha tomado muy en cuenta los sufrimientos, las experiencias y los clamores de nuestros pueblos, así como los anhelos y propuestas presentadas en los grupos de estudio y las sesiones plenarias, entre los que deseamos destacar:

1) Reconociendo la contribución de las iglesias y el acompañamiento en situaciones difíciles y su aporte como una comunidad sanadora y restauradora, puntualizamos que en estos momentos se hace imperiosa la necesidad de prolongar la obra del "buen samaritano" en la búsqueda apasionada y el desenmascaramiento de las razones más profundas que dan lugar a la multiplicación de las víctimas del sistema socio-político y económico imperante en nuestras naciones.

2) La demanda creciente en el seno de nuestras Iglesias y de nuestras sociedades, de que reconozcamos sin más dilaciones el carácter pecaminoso e hipócrita del sistema que nos rige, y la exigencia por la Palabra y por el despertar de nuestras conciencias, de hacerlo un asunto de fe que se traduzca en acciones impostergables de obediencia.

3) El imperativo de rechazar (por el genocidio que representa) la deuda externa inmoral, imposible y eterna, para conformar un frente común, con todos los pueblos agobiados por la misma carga, hasta su definitiva abolición. Y consecuentemente hacer prioritaria la atención de la deuda social interna (salud, trabajo, alimentación, educación, tierra, vivienda, etcétera), obligación que todos los gobiernos tienen para con sus respectivos pueblos.

4) La necesidad creciente que los latinoamericanos y caribeños tenemos de una amplia y profunda integración, fundada en los derechos humanos y el cuidado de la creación, que rechace la amenaza que el ALCA, la militarización y otros intentos semejantes, representan; y que haga posible la reivindicación de los pueblos originarios de estas tierras y el gran sueño de unidad que muchos próceres vislumbraron para nuestros pueblos.

Finalmente recogemos y transmitimos el rico contenido del "Mensaje Final" del Seminario Continental de Juventud, celebrado con anterioridad a nuestra Consulta, que, entre otras cosas, afirma: "El neoliberalismo ha sido proclamado como única salida de la miseria en que viven nuestros pueblos. Como jóvenes gritamos por otro mundo que no sea el neoliberal, sustento principal de esta globalización, y reclamamos por el derecho de soñar y tener visiones…"

Esas visiones son las que el mensaje de Pentecostés nos anticipa en la palabra del apóstol Pedro, citando la profecía de Joel:

"Sucederá que en los últimos días, dice Dios, derramaré mi espíritu sobre toda la humanidad; los hijos e hijas de ustedes comunicarán mensajes proféticos, los jóvenes tendrán visiones, y los viejos tendrán sueños. También sobre mis siervos y siervas derramaré mi Espíritu en aquellos días, y comunicarán mensajes proféticos." (Hechos 2:17-18)

Ésta es la promesa y la esperanza que nos han animado en esta Consulta, que compartimos con ustedes, amados hermanos y hermanas, y que estamos llamados a proclamar a una generación que atraviesa tiempos de desaliento y de "sombra de muerte", pero también de grandes expectativas. La esperanza que nos permite afirmar:

Sí, ¡otro mundo es posible y necesario! Sí, por la resurrecciÓn de Jesucristo también nosotros/as creemos, como nuestros hermanos aymaras, que Payi machaq qhantati (la hora más oscura es la que precede al nuevo amanecer).

En nombre del Señor de la Vida y de la Historia, levantémonos y emprendamos ya la marcha.