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)

* * * * *

Dirt shiva1

“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


Small is Beautiful

Notes inspired by:


[by E. F. Schumacher]

If we are all born good, how come there’s so much wickedness? And if we’re born wicked, where does all the goodness come from? To follow Nietzsche’s lead into a realm Beyond Good And Evil, let’s try to meditate upon our current systems of production with no condemnation or praise. Even though historian Howard Zinn states that “it’s impossible to be neutral on a moving train”, let’s try for some minutes to practice some neutrality. Let’s take, for instance, capitalism: there’s no shortage of criticism, home-made bombs and armed guerrilas rising against it all throughout History, but there’s no shortage neither of its lovers, its praising servants, its devoted and faithful idolizers.

Who doubts that lots of moral indignation, or revulsion at immorality, has led many Marxists to mobilize their dialectics and their parties and their revolutions against Capitalism, Imperialism, Colonialism etc.? What are the grounds in which “leftists” dare to criticize the capitalist system of production by claiming it’s “morally monstruous” (to quote Miss Naomi Klein’s This Changes Everything, note #1 )? How do we practise neutrality in the field of history and politics, where the struggles for power and moral considerations are to be found everywhere we look?

I’ll suggest that we try, as a means to attempt to arrive at neutrality, as a raft who might take us there, an exercise in de-humanization: let’s look at things as if we weren’t humans. Maybe then we’ll be able to reach the standpoint of wisdom, which in Lucretius’s poem The Nature Of Things is described with a well-known metaphor: the wise one – which Lucretius, of course, identifies with his Greek master, Epicurus – is the one who stands serene, with full lucidity, at firm ground, watching the folly of ships at sea.

The wise one in the mountain witnesses and meditates upon the human condition at the same time as many humans are on their troubled ships at sea, thrown around by furious waves, involved in bloody fratricidal naval battles, or filled with vendetta ambitions like Ahab’s against Moby Dick. The sea of uncontrolled passions and thriving irrationality is the one Lucretius invites us to leave behind us, in order for us to reach the serenity of wise neutrality and lucid contemplation.

The trouble is, the “Western mind” has been conditioned to believe that Nature is inferior to Man, that nature can and should be exploited and extracted by ease by us, its masters and conquerors. This is how F.A. Schumacher puts it in the first paragraphs of Small is Beautiful: 

“Modern man does not experience himself as a part of nature but as an outside force destined to dominate and conquer it. He even talks of a battle with nature, forgetting that, if he won the battle, he would find himself on the losing side. We are estranged from reality and inclined to treat as valueless everything that we have not made ourselves. Even the great Dr Marx fell into this devastating error when he formulated the so-called ‘labour theory of value’. Far larger is the capital provided by nature and not by man – and we do not even recognise it as such. This larger part is now being used up at an alarming rate, and that is why it is an absurd and suicidal error to believe, and act on the belief, that the problem of production has been solved. Let us take a closer look at this ‘natural capital’. First of all, and most obviously, there are the fossil fuels. No-one, I am sure, will deny that we are treating them as income items although they are undeniably capital items. If we treated them as capital items, we should be concerned with conservation: we should do everything in our power to try and minimise their current rate of use…” [SCHUMACHER, note #2]

We have a tendency to think of capital as something created by humans, by labour we impose upon the materiality of nature, but Schumacher invites us to take a look at the wealth of nature without mankind in it. Petroleum is natural capital, then, because it wasn’t created by mankind, it’s the outcome of billions and billions of years in which the organisms dead remnants gathered below the earthly garden. We could even say, to communicate this with the more poetically inclined, that this stuff we today call fossil fuels are materialized death. It also contains a lot of energy, gathered by organisms who lived perhaps millions of years prior to the ascent of a primate such as ourselves. We have been burning the remnants of death like crazy in our car-junkie meat-devouring highly-consumptive and madly-extractive lifestyles.

It’s sufficient to take a peek at our rivers and seas, depleted of fish and poisoned by toxic waste; at our decapitaded forests and smoggy polluted skies; it becomes clear that the “Westernization” of the whole world, known as Globalization, has ecological consequences of mega-magnitude, and it’s increasingly becoming clear and well-known, to millions and millions worldwide, that the “Free Market” path is simply a suicidal one. Speaking about “Westerners” in they continued dependency on fossil fuels, un-reneable energy source, Schumacher states:

“We are not in the least concerned with conservation: we are maximising, instead of minimising the current rates of use; and, far from being interested in studying the possibilities of alternative methods of production and patterns of living – so as to get off the collision course on which we are moving with ever-increasing speed – we happily talk of unlimited progress along the beaten track of ‘education for leisure’ in the rich countries, and of ‘the transfer of technology’ to the poor countries…”  [SCHUMACHER, note #3]

One way to wake up from the Matrix of Western capitalist mentality is suggested by Buckminster Fuller [note #4] when we talks about us as 7 billion passengers of the same ship, Spaceship Earth. We’re all earthlings – that’s something we can easily agree upon. Going beyond parochialisms and egotisms and ethnocentric neuroses, we can arrive at true cosmopolitanism: we are all flying together with our bodies glued by gravity to this revolving planet, this celestial body who dances around a star with almost un-ending energy…

Let’s get back to the ground with economics, this very earthly example: in Toronto, where I lived for a year, there was an array of options in the market area I could reach by foot in the Runnymede neighbourhood: at the corner, I could buy fresh vegetables, juicy fruits, sold by a small-scale Vietnamese shop (“small is beautiful”), side by side with a huge PetroCanada station (a symbol of Canadian big oil biz). I’d rather give my money to small-and-beautiful Vietnamese shop-keepers, refugees from the U.S. led war back in the sixties and seventies, than to fall on my knees to the power of Big Petro Companhies. But I know that, sadly, small is being slaughtered by huge in our world of big multinational corporations and oil-junkie plutocrats…

The gas station, besides, changes the urban landscape in such a way that I could daily witness an endless procession of cars filling up their tanks in order that they could run wild, drunk on petroleum… To which of these two shops should I pledge allegiance? I’d rather be on the side of the Vietnameses’ potatoes and brocolli… What I mean by all this is: betweend food and petroleum, what is the order of priority? Which such come first? Of course, we need to eat first and foremost, and it’s better if it’s GMO-free, and sadly, in our Spaceship, we still got more than 1 billion human earthlings being eaten alive by hunger and thrown into early death by unfulfilled basic needs.

  We are “inclined to treat as valueless everything that we have not made ourselves”, writes Schumacher, and he probably means that our self-adoration, through the praise of our wonderful Technology, is a bit egotistical, cause it treats the man-made as superior to the natural. Most I-Phone users, clicking their ways through bus rides and metro stations, are unaware both of the process of production of that technological gaget and of its ecological consequences. This is not willfull ignorance, self-imposed blindness, but the result of the media system who conditions us to never question the hidden hands and fists of the Market. We are asked to enjoy ourselves in the Marketplace, by which they mean: we should spend a lot of cash and this will heat up the economy, everybody’s gonna win with our high consumption frenzies. We’re supposed to get all horny for hamburguers at the sight of a big yellow M in red background in the urban landscape that’s filled with the mind-mines and fly-traps of advertised bullshit.

What struck me as awesome while I was reading Small is Beautiful for the first time is how Natural Capital is described by the author as something much bigger, vaster, wealthier, than every Human-created Capital. This means, in other words, that Nature is way above the G8 countries, way above the IMF and the World Bank, in its wealth. Nature is rich and mighty, and humans are poor arrogant fools, who’ll pay the price for their húbris in the form of ecological catastrophes. The danger is to believe that Nature, cause she’s awfully rich, wouldn’t mind a bit if we humans plunder it and exploit for centuries and centuries. Perhaps we should wise up and respect that Nature in which we are permanently rooted, cause whatever we do to Nature’s web-of-life, we do it to ourselves as parts of it.

“We did not weave the web of life, we are merely strands in it. Whatever we do to the web we do to ourselves.” ― Chief Seattle.

Cheers, fellow earthlings!

This Awestruck Wanderer now retreats again into silent wonder and worried plans of action.

Chief Seattle's Web of Life by Trina Yelensky


1. KLEIN, Naomi.  This Changes Everything.

2. SCHUMACHER, E.F. Small Is Beautiful. Chapter 1.

3. Op. cit.

4. FULLER, Buckminster. The World of Buckminster Fuller (Documentary).

CANADA’S DIRTY OIL SANDS – A bunch of documentaries


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.

* * * * *

Naomi Klein Arrested Protesting Tar Sands Outside White House

 * * * * *

Earth justice - Oil Sands

This Changes Everything (by Naomi Klein) [II]


“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.”

This Changes Everything


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


“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.)

The Largest Climate March in History



Amazing photos from the People’s Climate March
#PeoplesClimate || September 21st, 2014 || http://peoplesclimate.org/

More than half a million people have raised their voices in the planet’s streets in September 21st, 2014, in the People’s Climate March. More than 300.000 citizens demonstrated in New York City, where the United Nations Climate Summit is being held. Several other cities around the globe joined in: London, Melbourne, Paris, and many others. This short film by Awestruck Wanderer [https://awestruckwanderer.wordpress.com] documents the event in Toronto, Canada. Feel free to share!


Share album on Facebook or Tumblr

Read more: In These Times – Mother Jones – Democracy Now!

Portraits of Naomi Klein
“Climate change is like that: it’s hard to keep it in your head for very long. We engage in this odd form of on-again-off-again ecological amnesia for perfectly rational reasons. We deny because we fear that letting in the full reality of this crisis will change everything. And we are right.

We know that if we continue on our current path of allowing emissions to rise year after year, climate change will change everything about our world. Major cities will very likely drown, ancient cultures will be swallowed by the seas, and there is a very high chance that our children will spend a great deal of their lives fleeing and recovering from vicious storms and extreme droughts. And we don’t have to do anything to bring about this future. All we have to do is nothing.

[…] There are ways of preventing this grim future, or at least making it a lot less dire. But the catch is that these also involve changing everything. For us high consumers, it involves changing how we live, how our economies function, even the stories we tell about our place on earth.

[…] Climate change has never received the crisis treatment from our leaders, despite the fact that it carries the risk of destroying lives on a vastly greater scale than collapsed banks or collapsed buildings. The cuts to our greenhouse gas emissions that scientists tell us are necessary in order to greatly reduce the risk of catastrophe are treated as nothing more than gentle suggestions, actions that can be put off pretty much indefinitely. Clearly, what gets declared a crisis is an expression of power and priorities as much as hard facts. But we need not be spectators in all this: politicians aren’t the only ones with the power to declare a crisis. Mass movements of regular people can declare one too.”

– Naomi Klein. This Changes Everything – Capitalism vs The Climate. Download ebook at libgen.com (epub format) or buy at Amazon.

* * * * *

719_1546x2000_993450889_600x776 FloodWallStreet_Image-3

Watch #FloodWallStreet LIVE Broadcast from New York City: http://www.ustream.tv/channel/9943232

Recommended reading:

The next time you hear someone say “no one gives a shit about climate change,” show them this photo… #PeoplesClimate

Mother Jones

“The next time you hear someone say ‘no one gives a shit about climate change’, show them this photo.” Mother Jones (This post on Facebook has reached in a few hours more than 20.000 shares, 40.000 likes, and counting…); learn more at http://bit.ly/XGiGr3. Photo by Michael Polard, at the People’s Climate March, New York City, September 21st 2014. More than 300.000 people were there!