Dirt! The Movie

Dirt! The Movie

Dirt! The Movie is a 2009 American documentary film directed by filmmakers Gene Rosow and Bill Benenson and narrated by Jamie Lee Curtis. It was inspired by the book Dirt: The Ecstatic Skin of the Earth by William Bryant Logan. The film explores the relationship between humans and soil, including its necessity for human life and impacts by society. Dirt! The Movie was an official selection for the 2009 Sundance Film Festival and won several awards, including the best documentary award at the 2009 Visions/Voices Environmental Film Festival and the “Best film for our future” award at the 2009 Mendocino Film Festival. (Wikipedia)

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“Floods, drought, climate change, and even war are all directly related to the fate of humble dirt. Made from the same elements as stars, plants, and human beings, dirt is very much alive. One teaspoon of dirt contains a billion organisms working in balance to sustain a series of complex, thriving communities that are invisibly a part of our daily lives. DIRT! The Movie tells the story of Earth’s most valuable and underappreciated source of fertility — from its miraculous beginning to its tragic degradation. This insightful and timely film tells the story of the glorious and unappreciated material beneath our feet.

Narrated by Jaimie Lee Curtis and inspired by William Bryant Logan’s acclaimed book Dirt: The Ecstatic Skin of the Earth, DIRT! The Movie introduces viewers to dirt’s fascinating history. Four billion years of evolution have created the dirt that recycles our water, gives us food, and provides us with shelter. But humanity has endangered this vital living resource with destructive methods of agriculture, mining practices, and urban development, with catastrophic results: mass starvation, drought, and global warming.

The filmmakers travel around the world to capture the stories of global visionaries who are discovering new ways to repair humanity’s relationship with soil, checking in with Dr. Vandana Shiva to discuss her fight to prevent world hunger by preserving biodiversity in India, and documenting the tree planting work of renowned photographer Sebastião Salgado and his wife Lélia in Brazil. From farmers rediscovering sustainable agriculture and scientists discovering connections with soil to inmates learning job skills in a prison horticulture program and children eating from edible schoolyards, DIRT! The Movie brings to life the environmental, economic, social, and political importance of soil and suggests ways we can create new possibilities for all life on Earth.” = PBS INDEPENDENT LENS

OUR PLUNDERED COMMON HOME – Pope Francis (a.k.a. Jorge Mario Bergoglio) demands action against environmental ruin and global warming

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“Our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. (…) This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. (…) The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22). We have forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.” [READ IT ALL HERE]

POPE FRANCIS / JORGE MARIO BERGOGLIO 
(2015 Encyclical Letter [READ IT ALL HERE])
Wikipedia

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DEMOCRACY NOW!

Democracy Now
“In his long-awaited encyclical on the environment and climate change, Pope Francis has called for swift action to save the planet from environmental ruin, urging world leaders to hear “the cry of the Earth and the cry of the poor.” He called for a change of lifestyle in rich countries steeped in a “throwaway” consumer culture, and an end to “obstructionist attitudes” that sometimes put profit before the common good. Pope Francis said protecting the planet is a moral and ethical “imperative” for believers and nonbelievers alike that should supersede political and economic interests. A major theme of the encyclical is the disparity between rich and poor. “We fail to see that some are mired in desperate and degrading poverty, with no way out, while others have not the faintest idea of what to do with their possessions, vainly showing off their supposed superiority and leaving behind them so much waste which, if it were the case everywhere, would destroy the planet,” he said. We speak to Naomi Klein, author of “This Changes Everything: Capitalism vs. the Climate.” She has been invited to speak at the Vatican, where she will speak at the “People and Planet First: The Imperative to Change Course” conference. And here in New York is Nathan Schneider, columnist at America magazine, a national Catholic weekly magazine published by the Jesuits.”

WATCH IT! 

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THE NEW YORK TIMES:

NYTimes

Pope Francis on Thursday called for a radical transformation of politics, economics and individual lifestyles to confront environmental degradation and climate change, blending a biting critique of consumerism and irresponsible development with a plea for swift and unified global action.The vision that Francis outlined in a 184-page papal encyclical is sweeping in ambition and scope: He describes relentless exploitation and destruction of the environment and says apathy, the reckless pursuit of profits, excessive faith in technology and political shortsightedness are to blame.The most vulnerable victims, he declares, are the world’s poorest people, who are being dislocated and disregarded.

Francis, the first pope from the developing world, used the encyclical — titled “Laudato Si’,” or “Praise Be to You” — to highlight the crisis posed by climate change. He places most of the blame on fossil fuels and human activity, while warning of an “unprecedented destruction of ecosystems, with serious consequence for all of us” if corrective action is not taken swiftly. Developed, industrialized countries were mostly responsible, he says, and are obligated to help poorer nations confront the crisis.“Climate change is a global problem with grave implications: environmental, social, economic, political and for the distribution of goods,” he writes. “It represents one of the principal challenges facing humanity in our day.”

READ ON

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A graffiti image of Pope Francis in Saint-Romain-au-Mont-d’Or, France.

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Full text of pope’s statement on environment and exploitation

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The Guardian

“The Earth, our home, is beginning to look more and more like an immense pile of filth. In many parts of the planet, the elderly lament that once beautiful landscapes are now covered with rubbish. Industrial waste and chemical products utilised in cities and agricultural areas can lead to bioaccumulation in the organisms of the local population, even when levels of toxins in those places are low. Frequently no measures are taken until after people’s health has been irreversibly affected.

These problems are closely linked to a throwaway culture which affects the excluded just as it quickly reduces things to rubbish. To cite one example, most of the paper we produce is thrown away and not recycled. It is hard for us to accept that the way natural ecosystems work is exemplary: plants synthesise nutrients which feed herbivores; these in turn become food for carnivores, which produce significant quantities of organic waste which give rise to new generations of plants. But our industrial system, at the end of its cycle of production and consumption, has not developed the capacity to absorb and reuse waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting as much as possible the use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them. A serious consideration of this issue would be one way of counteracting the throwaway culture which affects the entire planet…” Pope Francis

Alan Watts (1915-1973): What’s Wrong With Our Culture

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Alan Watts: What’s Wrong With Our Culture

“Why is it that we don’t seem to be able to adjust ourselves to the physical environment without destroying it?

Why is it that in a way this culture represents in a unique fashion the law of diminishing returns? That our success is a failure.

That we are building up an enormous technological civilization which seems to promise the fulfillment of every wish almost at the touch of a button. And yet as in so many fairy tales when the wish is finally materialized, they are like fairy gold, they are not really material at all.

In other words, so many of our products, our cars, our homes, our clothing, our food, It looks as if it were really the instant creation of pure thought; that is to say it’s thoroughly insubstantial, lacking in what the connoisseur of wine calls body.

And in so many other ways, the riches that we produce are ephemeral. and as the result of that we are frustrated, we are terribly frustrated. We feel that the only thing is to go on and getting more and more.

And as a result of that the whole landscape begins to look like the nursery of a spoiled child who’s got too many toys and is bored with them and throws them away as fast as he gets them, plays them for a few minutes.

Also we are dedicated to a tremendous war on the basic material dimensions of time and space. We want to obliterate their limitations. We want to get everything done as fast as possible. We want to convert the rhythms and the skills of work into cash, which indeed you can buy something with but you can’t eat it.

And then rush home to get away from work and begin the real business of life, to enjoy ourselves. You know, for the vast majority of American families what seems to be the real point of life, what you rush home to get to is to watch

an electronic reproduction of life. You can’t touch it, it doesn’t smell, and it has no taste.

You might think that people getting home to the real point of life in a robust material culture would go home to a colossal banquet or an orgy of love-making or a riot of music and dancing; But nothing of the kind.

It turns out to be this purely passive contemplation of a twittering screen. You see mile after mile of darkened houses with that little electronic screen flickering in the room. Everybody isolated, watching this thing. And thus in no real communion with each other at all. And this isolation of people into a private world of their own is really the creation of a mindless crowd.

And so we don’t get with each other except for public expressions or getting rid of our hostility like football or prize-fighting.

And even in the spectacles one sees on this television it’s perfectly proper to exhibit people slugging and slaying each other but oh dear no, not people loving each other, except in a rather restrained way.

One can only draw the conclusion that the assumption underlying this is that expressions of physical love are far more dangerous than expressions of physical hatred.

And it seems to me that a culture that has that sort of assumption is basically crazy and devoted – unintentionally indeed but nevertheless in-fact devoted not to survival but to the actual destruction of life.”

ALAN WATTS

1YOU MIGHT ALSO DELIGHT IN ALAN WATTS’ ARTICLE:

Psychedelics and Religious Experience
by Alan Watts

“The experiences resulting from the use of psychedelic drugs are often described in religious terms. They are therefore of interest to those like myself who, in the tradition of William James, are concerned with the psychology of religion. For more than thirty years I have been studying the causes, the consequences, and the conditions of those peculiar states of consciousness in which the individual discovers himself to be one continuous process with God, with the Universe, with the Ground of Being, or whatever name he may use by cultural conditioning or personal preference for the ultimate and eternal reality. We have no satisfactory and definitive name for experiences of this kind. The terms “religious experience,” “mystical experience,” and “cosmic consciousness” are all too vague and comprehensive to denote that specific mode of consciousness which, to those who have known it, is as real and overwhelming as falling in love. This article describes such states of consciousness induced by psychedelic drugs, although they are virtually indistinguishable from genuine mystical experience. The article then discusses objections to the use of psychedelic drugs that arise mainly from the opposition between mystical values and the traditional religious and secular values of Western society.”

FULL ARTICLE

CANADA’S DIRTY OIL SANDS – A bunch of documentaries

CANADA TARSANDS ALBERTA

To the Last Drop: Canada’s Dirty Oil Sands. Filmmakers: Niobe Thompson and Tom Radford. “Gripped in a Faustian pact with the American energy consumer, the Canadian government is doing everything it can to protect the dirtiest oil project ever known…”

“Petropolis” by Peter Mettler. A documentary about the tar sands in Alberta which also happen to be the world’s 2nd largest oil reserve. This movie shows aerial views on what the extraction process has done to the wilderness.

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Naomi Klein Arrested Protesting Tar Sands Outside White House

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Earth justice - Oil Sands

David Suzuki: “If it ain’t working, change the darn thing!”

David Suzuki in this interview about facing the reality of climate change and other environmental issues from Moyers & Company.

This Changes Everything (by Naomi Klein) [II]

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“Climate change has become an existential crisis for the human species. The only historical precedent for a crisis of this depth and scale was the Cold War fear that we were heading toward nuclear holocaust, which would have made much of the planet uninhabitable. But that was (and remains) a threat; a slim possibility, should geopolitics spiral out of control. The vast majority of nuclear scientists never told us that we were almost certainly going to put our civilization in peril if we kept going about our daily lives as usual, doing exactly what we were already doing, which is what the climate scientists have been telling us for years.

Power from renewable sources like wind and water predates the use of fossil fuels and is becoming cheaper, more efficient, and easier to store every year. The past two decades have seen an explosion of ingenious zero-waste design, as well as green urban planning. Not only do we have the technical tools to get off fossil fuels, we also have no end of small pockets where these low carbon lifestyles have been tested with tremendous success. And yet the kind of large-scale transition that would give us a collective chance of averting catastrophe eludes us.

My mind keeps coming back to the question: what is wrong with us? What is really preventing us from putting out the fire that is threatening to burn down our collective house? I think the answer is far more simple than many have led us to believe: we have not done the things that are necessary to lower emissions because those things fundamentally conflict with deregulated capitalism, the reigning ideology for the entire period we have been struggling to find a way out of this crisis.

We are stuck because the actions that would give us the best chance of averting catastrophe—and would benefit the vast majority—are extremely threatening to an elite minority that has a stranglehold over our economy, our political process, and most of our major media outlets. That problem might not have been insurmountable had it presented itself at another point in our history. But it is our great collective misfortune that the scientific community made its decisive diagnosis of the climate threat at the precise moment when those elites were enjoying more unfettered political, cultural, and intellectual power than at any point since the 1920s.

Indeed, governments and scientists began talking seriously about radical cuts to greenhouse gas emissions in 1988 — the exact year that marked the dawning of what came to be called “globalization,” with the signing of the agreement representing the world’s largest bilateral trade relationship between Canada and the United States, later to be expanded into the North American Free Trade Agreement (NAFTA) with the inclusion of Mexico.

When historians look back on the past quarter century of international negotiations, two defining processes will stand out. There will be the climate process: struggling, sputtering, failing utterly to achieve its goals. And there will be the corporate globalization process, zooming from victory to victory: from that first free trade deal to the creation of the World Trade Organization to the mass privatization of the former Soviet economies to the transformation of large parts of Asia into sprawling free-trade zones to the “structural adjusting” of Africa.

The three policy pillars of this new era are familiar to us all: privatization of the public sphere, deregulation of the corporate sector, and lower corporate taxation, paid for with cuts to public spending. Much has been written about the real-world costs of these policies—the instability of financial markets, the excesses of the super-rich, and the desperation of the increasingly disposable poor, as well as the failing state of public infrastructure and services.

Very little, however, has been written about how market fundamentalism has, from the very first moments, systematically sabotaged our collective response to climate change, a threat that came knocking just as this ideology was reaching its zenith.

The core problem was that the stranglehold that market logic secured over public life in this period made the most direct and obvious climate responses seem politically heretical. How, for instance, could societies invest massively in zero-carbon public services and infrastructure at a time when the public sphere was being systematically dismantled and auctioned off? How could governments heavily regulate, tax, and penalize fossil fuel companies when all such measures were being dismissed as relics of “command and control” communism? And how could the renewable energy sector receive the supports and protections it needed to replace fossil fuels when “protectionism” had been made a dirty word?

A different kind of climate movement would have tried to challenge the extreme ideology that was blocking so much sensible action, joining with other sectors to show how unfettered corporate power posed a grave threat to the habitability of the planet. Instead, large parts of the climate movement wasted precious decades attempting to make the square peg of the climate crisis fit into the round hole of deregulated capitalism, forever touting ways for the problem to be solved by the market itself.

But blocking strong climate action wasn’t the only way that the triumph of market fundamentalism acted to deepen the crisis in this period. Even more directly, the policies that so successfully freed multinational corporations from virtually all constraints also contributed significantly to the underlying cause of global warming—rising greenhouse gas emissions. The numbers are striking: in the 1990s, as the market integration project ramped up, global emissions were going up an average of 1 percent a year; by the 2000s, with “emerging markets” like China now fully integrated into the world economy, emissions growth had sped up disastrously, with the annual rate of increase reaching 3.4 percent a year for much of the decade. That rapid growth rate continues to this day, interrupted only briefly in 2009 by the world financial crisis.

With hindsight, it’s hard to see how it could have turned out otherwise. The twin signatures of this era have been the mass export of products across vast distances (relentlessly burning carbon all the way), and the import of a uniquely wasteful model of production, consumption, and agriculture to every corner of the world (also based on the profligate burning of fossil fuels). Put differently, the liberation of world markets, a process powered by the liberation of unprecedented amounts of fossil fuels from the earth, has dramatically sped up the same process that is liberating Arctic ice from existence.

As a result, we now find ourselves in a very difficult and slighty ironic position. Because of those decades of hardcore emitting exactly when we were supposed to be cutting back, the things we must do to avoid catastrophic warming are no longer just in conflict with the particular strain of deregulated capitalism that triumphed in the 1980s. They are now in conflict with the fundamental imperative at the heart of our economic model: grow or die. Once carbon has been emitted into the atmosphere, it sticks around for hundreds of years, some of it even longer, trapping heat. The effects are cumulative, growing more severe with time.

Our economic system and our planetary system are now at war. Or, more accurately, our economy is at war with many forms of life on earth, including human life. What the climate needs to avoid collapse is a contraction in humanity’s use of resources; what our economic model demands to avoid collapse is unfettered expansion.

By posing climate change as a battle between capitalism and the planet, I am not saying anything that we don’t already know. The battle is already under way, but right now capitalism is winning hands down. It wins every time the need for economic growth is used as the excuse for putting off climate action yet again, or for breaking emission reduction commitments already made. It wins when Greeks are told that their only path out of economic crisis is to open up their beautiful seas to high-risk oil and gas drilling. It wins when Canadians are told our only hope of not ending up like Greece is to allow our boreal forests to be flayed so we can access the semisolid bitumen from the Alberta tar sands. It wins when a park in Istanbul is slotted for demolition to make way for yet another shopping mall. It wins when parents in Beijing are told that sending their wheezing kids to school in pollution masks decorated to look like cute cartoon characters is an acceptable price for economic progress. It wins every time we accept that we have only bad choices available to us: austerity or extraction, poisoning or poverty.

The challenge, then, is not simply that we need to spend a lot of money and change a lot of policies; it’s that we need to think differently, radically differently, for those changes to be remotely possible. Right now, the triumph of market logic, with its ethos of domination and fierce competition, is paralyzing almost all serious efforts to respond to climate change.

Climate change isn’t an “issue” to add to the list of things to worry about, next to health care and taxes. It is a civilizational wake-up call. A powerful message—spoken in the language of fires, floods, droughts, and extinctions—telling us that we need an entirely new economic model and a new way of sharing this planet. Telling us that we need to evolve.

It’s too late to stop climate change from coming; it is already here, and increasingly brutal disasters are headed our way no matter what we do. But it’s not too late to avert the worst, and there is still time to change ourselves so that we are far less brutal to one another when those disasters strike. And that, it seems to me, is worth a great deal. Because the thing about a crisis this big, this all-encompassing, is that it changes everything.”

NAOMI KLEIN,
This Changes Everything

Abbey

The Keepers Of Our Past & The Guides To Our Future (By Arundhati Roy)

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“The day capitalism is forced to tolerate non-capitalist societies in its midst and to acknowledge limits in its quest for domination, the day it is forced to recognize that its supply of raw material will not be endless, is the day when change will come. If there is any hope for the world at all, it does not live in climate-change conference rooms or in cities with tall buildings. It lives low down on the ground, with its arms around the people who go to battle every day to protect their forests, their mountains and their rivers because they know that the forests, the mountains and the rivers protect them.

The first step towards reimagining a world gone terribly wrong would be to stop the annihilation of those who have a different imagination — an imagination that is outside of capitalism as well as communism. An imagination which has an altogether different understanding of what constitutes happiness and fulfillment. To gain this philosophical space, it is necessary to concede some physical space for the survival of those who may look like the keepers of our past, but who may really be the guides to our future.”

—Arundhati Roy

(The image that illustrates this post was found in Flick; it’s a “Pachamama” Mural in Bariloche (Argentina), near the artisan market. “Pachamama” refers to “Mother Earth” and is central to many indigenous cultures across South America.)