Showing posts with label Alternatives to Corporate Capitalism. Show all posts
Showing posts with label Alternatives to Corporate Capitalism. Show all posts

Tuesday, June 19, 2018

Eight Lessons From Climate Organizing for Today’s Youth-Led Movements

by Nick Engelfried, Open Democracy - Transformation:
As a young person, there’s nothing less empowering than listening to an older person tell you how real activism was done in the 1960s. 
This article was first published on Waging Nonviolence.
Climate justice activists protest the Dakota Access pipeline outside the White House in February 2017. Credit: Flickr/Stephen MelkisethianCC BY-NC-ND 2.0.
On March 24 2018 I stood in the rain in front of City Hall in Bellingham, Washington with some 3,000 people for the local March for Our Lives demonstration. It was one of 800 similar events happening nationwide that day, with about two million people participating coast to coast.
The March for Our Lives against gun violence is one example of the wave of massive demonstrations that have swept the country since the Trump administration took office. From the Women’s March, to responses to Trump’s attacks on Muslims and immigrants, to protests against police violence, rallies for healthcare, and uprisings against pipelines, the last two years have been characterized by mass movements unparalleled in the United States in decades. Many, like the March for Our Lives, involve young people in leading roles. As someone who spent most of the past decade as a “youth activist”—in my case, a climate activist—I’ve been waiting for this moment for a long time.
I became an activist while attending Portland Community College at age 17 in 2005. Inspired by a political science professor who discussed social movements in class, I researched projects like the Campus Climate Challenge, a campaign to pressure school administrations to curb campus carbon emissions. I got involved in pushing for recycling at my college.
Fast forward a couple years to when Energy Action Coalition organized Power Shift 2007, a gathering of about 5,000 students in Washington, D.C. that included a multi-day organizing conference and a rally at the Capitol. At the time, it was the largest-ever demonstration for climate action in the United States. For many of us, this stands out as the moment the “youth climate movement” became a distinct force in progressive politics.
I didn’t make it to Power Shift 2007. But I was in D.C. in 2009 for the next Power Shift, an even larger gathering of some 12,000 youth. Then a senior at Oregon’s Pacific University, I convinced three classmates to fly across the country with me.
A lot has changed since those early years of youth climate activism. For one thing, many of us who got involved then are no longer “youth”—I recently turned 30. More importantly, the movement has grown in remarkable, unexpected ways, overlapping with other progressive organizing efforts. Indeed, my sense is that there’s no longer a distinct “youth climate movement” the way there was in 2009. It’s become several movements—for fossil fuel divestment, opposition to pipelines and solidarity with indigenous nations. Another way of looking at it is youth climate activists are just one part of a much larger coalition of progressive movements that simply didn’t exist on this scale 10 years ago.
For almost exactly a decade, I identified as a youth climate activist. After graduating from Pacific University in 2009 I volunteered for the Sierra Club’s Beyond Coal Campaign, focusing on involving college students in the effort to close Oregon’s only coal-fired power plant. In 2011 I moved to Missoula, Montana and spent four years rallying students and others to oppose coal export and mining projects. These last few years I’ve made a transition to supporting the growth and leadership of a new generation of young activists working on climate change or other issues.
Like all large movements, youth climate activism has had its successes and setbacks, its enormously inspiring moments and others when it failed to live up to its ideals. What follows are some reflections on lessons from the movement, necessarily limited by my own experience and position as a white male organizer from a middle-class background. Despite this bias, I hope these reflections may be of use to people involved in today’s fast-growing youth-led movements.
1. Trust in students’ abilities. 
One of the best things the youth climate movement did early was stop telling young people they were apathetic—as media figures like Thomas Friedman were doing—and start saying they were powerful and inspiring. Events like Power Shift promoted positive messages about the abilities of youth. This inspired many young people, including me, to think we could make a difference and try to do so.
Still, some national groups have not fully realized this lesson, limiting their work with youth to voter turnout drives, trainings and large rallies. With some exceptions, large national groups have been more reluctant to trust students’ ability and willingness to engage in tactics like civil disobedience.
I first got arrested at a protest when I was 23, at a sit-in I helped coordinate in the Montana State Capitol. I had studied the philosophy of nonviolent civil disobedience and concluded that this was a step I was ready to take. I was less sure my slightly younger peers, who possibly lacked this background, would be willing to do the same. Yet, over the next few years, I was pleasantly surprised to see students who’d only recently gotten involved in activism step forward and risk arrest blocking the paths of coal trains and sitting in at lawmakers’ offices.
We tend to underestimate the ability of young people to intuitively grasp the significance of nonviolent direct action as a strategy. Of course, the opportunity to engage in this kind of activism must be presented in a way that feels accessible and meaningful—but when this is done, youth will step up. Have faith in their abilities.
2. Follow-up is hugely important. 
Building a sustained movement means following up with those who participate to ensure they stay involved. A campaign that failed to do this well was Power Vote in 2008, a national multi-organization effort focused on getting students to pledge to vote ahead of the election. I was the campus lead for Power Vote at Pacific University and only later realized the flaws in how the national campaign was structured. We gathered hundreds of pledge cards with students’ contact information—but this valuable data wasn’t collated in a timely manner that would have allowed it to be used for following-up.
Follow-up is important in all campaigns, not just those with students. But it can be especially important for young people who are mostly new to political engagement. Following up and reminding students to fill out their ballots, show up to the next rally, and contact their elected officials helps build habits that will likely keep for years—but it requires mechanisms to ensure their data is preserved and used.
3. Teach transferrable skills. 
The best activism serves two purposes: It accomplishes a campaign objective while helping participants master skills they can put to use in other contexts. This is especially important with young people, who often have little formal activist training but can take what they learn and apply it again and again.
Many activist skills—setting up meetings with public officials, testifying at hearings, holding nonviolence trainings—aren’t actually that complicated but can seem vastly mysterious to someone who has never done them before. Once armed with the right knowledge, young people become empowered to transfer skills to new campaigns and situations. Accomplishing this means structuring movements in such a way that youth have leadership roles and get hands-on experience building campaigns from the ground up.
4. Be specific about movement goals. 
When I got involved in climate activism, we talked a lot about “comprehensive climate legislation” and “creating green jobs.” This sounded great, but it was sometimes unclear exactly what these words meant. This came back to bite the movement in 2009-2010, during the fight over national climate legislation that eventually went down in flames.
The problem with vague terms like “comprehensive legislation” is they mean many things to many people. As it turned out, to lawmakers—like then-Sen. John Kerry and Sen. Lindsay Graham—they meant a cap-and-trade plan riddled with loopholes and giveaways to polluters. This truly terrible piece of legislation split the climate movement—including youth activists—between those who saw it as a small step forward, and those who believed it was worse than nothing.
On the other hand, the campaigns that have done most to strengthen the climate movement have very specific goals tied to clearly defined strategies. These include efforts to stop oil pipelines, close coal plants and divest universities from fossil fuels. These campaigns have accomplished concrete wins while building coalitions that leave the movement stronger—whereas the push for national legislation left climate groups fragmented and demoralized. Fossil fuel divestment is a particularly good example of a student-focused campaign with an easily understood goal and clear framework for building power.
5. Partner with frontline communities. 
Not only is this the right thing to do, but it’s strategic, fun and empowering. Some of the most inspiring moments I can think of from youth climate campaigns involved students interacting with people on the frontlines of extraction and polluting industries. I’ve seen student activists collaborate with farmers impacted by natural gas pipelines, residents of working-class rail line neighborhoods affected by coal trains and indigenous groups fighting oil infrastructure. In each case, the partnerships that developed were (I believe) mutually rewarding for both groups.
That said, building effective, lasting partnerships with frontline communities takes work. It’s not just about saying the words “people of color” and “climate justice” in every press release. This kind of work requires commitment to lasting relationships built on good faith and the belief in a shared stake in a better future. It requires learning form the people most affected by pollution so as to challenge fossil fuel industries effectively.
6. Partner with older activists. 
Another of the most empowering experiences youth activists can have is the opportunity to work with no-longer-quite-so-young individuals who have a whole different set of life experiences. For students, it can be heartening to see that their generation isn’t the only one concerned about the status quo. Similarly, non-youth activists tend to find it encouraging to see young people rising to build a movement.
This doesn’t mean student and older activist groups should merge. There’s real value in youth-specific organizations that let young people bond and learn from their peers in a familiar setting. Different activist generations also tend to have different organizational cultures, which don’t always mesh well in the meeting room. However, none of this prevents youth and non-youth from collaborating on campaigns, attending each other’s events and building strong alliances. I’ve seen college freshmen and retirees sit down for campaign conversations that were eye-opening for both parties.
7. Have hard conversations about equity and inclusion. 
From the movement’s early days, national youth climate organizations have used a lot of language about racial and economic justice. This positive language hasn’t always been supported by the kind of on-the-ground organizing needed to truly combat environmental injustice and oppressive hierarchies embedded in the movement itself.
The mainstream climate movement and environmentalism generally continue to be overwhelmingly white middle-class affairs. But today’s students seem more ready than ever to have tough conversations about dismantling racism and deconstructing environmentalism’s Euro-centric dominant narratives. As a white teenager, I wasn’t asking the kinds of questions that I should have been about these subjects—and I’m continually impressed by how much more aware today’s students, including white students, tend to be.
This isn’t to say white students don’t have a lot of hard work to do to address the implications of their privilege—and some will do it clumsily, especially at first. However, while the hard work remains to be done, I see a willingness to begin it that seems more widespread than it was 10 years ago. To do this work effectively, students need support from mentors and organizations that are committed to equity and inclusion as much more than catchphrases or boxes to be checked.
8. Youth need mentors, not sages. 
As a young person, there’s nothing less empowering than listening to an older person tell you how real activism was done in the good old ‘60s (or the ‘90s, ‘00s, etc.). Young people don’t need sages telling them what to do. What they can use are mentors—people who’ve left their 20s behind and have experience and knowledge they’re willing to share, but do so humbly and with the realization that youth also have their own knowledge and skills to share.
As a student, I was never particularly motivated by the argument that because the generation before mine screwed up, it was my generation’s job to fix things. I wanted to know, since that older generation was still around, why they couldn’t pitch in and help. I’ve also known many, many older activists who have tried to help in just this way, and taught me things I never could have learned by myself.
The “youth climate movement” of today looks very different from the one of 2007. To become more effective it has both narrowed and broadened its focus. The narrowing is a result of it zeroing in on winnable campaigns like divestment and stopping pipelines, while the broadening is due to a growing focus on building bridges with other movements. Done effectively, both of these approaches may succeed in generating the kinds of incremental wins that could cascade into a national wave of climate and progressive victories.
I’m deeply humbled by campaigns like the March for Our Lives, which succeeded in building a truly massive youth-led movement in a way climate activists of my generation never quite managed to do. Yet, when 5,000 students came together for the first Power Shift in 2007, few movements were prioritizing youth leadership the way climate organizers were. The story of youth activism these last 10-plus years has been one of gradually building power, learning hard lessons and setting examples of what dedicated organizing looks like. The climate movement made a significant contribution to this process. Without the work of climate and other youth activists over the last decade, some of the larger mass movements of today might not have come into being.
What will youth climate activism, and young people’s organizing more generally, look like over the next 10 years? I don’t know, but I look forward to finding out.

Tuesday, June 5, 2018

Ecosocialism and the Recovery of Marx’s Ecological Legacy

An ecology that truly seeks to confront today’s challenges requires Marx’s remarkable analysis of the destructive logic inherent in the unlimited accumulation of capital.
Michael Löwy was a co-author of both An Ecosocialist Manifesto (2001) and The Belem Ecosocialist Declaration (2009). His most recent book in English is Ecosocialism: A Radical Alternative to Capitalist Catastrophe (Haymarket Books, 2015). This article, which appears in the May-June 2018 issue of Against the Current, is published here with his permission.

by Michael Löwy, Climate and Capitalism: http://climateandcapitalism.com/2018/05/17/marxs-ecology-legacy/
While mainstream ecological theory has been dismissive of Karl Marx, serious research in recent decades has recovered some of his very important insights on ecological issues. The pioneers have been James O’Connor and the journal Capitalism, Nature and Socialism — a tradition continued by Joel Kovel — but the most systematic and thorough investigations on Marx’s ecological views are those of John Bellamy Foster and his friends from Monthly Review.
Many ecologists accuse Marx of “productivism.” Is this accusation justified? No, insofar as nobody denounced as much as Marx the capitalist logic of production for production: the accumulation of capital, wealth and commodities as an aim in itself.
The fundamental idea of a socialist economy — contrary to its miserable bureaucratic caricatures — is one of producing use-values, goods which are necessary for the satisfaction of human needs. Moreover, the main importance of technical progress for Marx was not the infinite growth of goods (“having”) but the reduction of the labour journey and the increase of free time (“being”).
The opposition between “having” and “being” is often discussed in the Manuscripts of 1844. In Capital, vol. III, Marx emphasizes free time as the foundation of the socialist “Kingdom of Freedom” (Marx 1968, III, 828)
As Paul Burkett has perceptively shown, Marx’s emphasis on communist self-development, on free time for artistic, erotic or intellectual activities — in contrast to the capitalist obsession with the consumption of more and more material goods — leads to a decisive reduction of the pressure of production on the natural environment. (Burkett 2009, 329)
However, it is true that one can find in Marx — and even more in the dominant Marxist currents that followed — a rather uncritical stance toward the productive forces created by capital, and a tendency to see in the “development of productive forces” the main factor of human progress.
The supposedly canonical text in this respect is the famous Preface to the Contribution to the Critique of Political Economy (1859), one of Marx’s writings most loaded with a certain evolutionism, a belief in inevitable historical progress, and an unproblematic view of the existing productive forces:
“At a certain stage of their development, the material productive forces enter in contradiction with the existing relations of production …. From being forms of development of the productive forces, these relations become fetters [Fesseln]. Then opens an epoch of social revolution. … A social formation never disappears before all productive forces for which it is broad enough are developed ….” (Marx 1964, 9)
In this well-known passage, productive forces created by capital appear as if neutral, and revolution has only the task of suppressing the relations of production which have become “fetters,” “shackles,” for a larger (unlimited?) development of the productive forces.
The Metabolic Rift
In several other writings, however, and in particular those concerning agriculture in the three volumes of Capital, one can perceive key elements for a truly ecological approach, through a radical criticism of the disastrous results of capitalist productivism.
As John Bellamy Foster has shown with great acumen, we can find in Marx’s writings a theory of the metabolic rift between human societies and nature, as a consequence of the destructive logic of capital (Foster 2001, 155-167). The expression Riss des Stoffwechsels, metabolic rift — a break in the material exchanges between humanity and the environment — appears for instance in chapter 47, “Genesis of the Capitalist Ground Rent” in Capital, Volume III:
“Large landed property reduces the agricultural population to an ever-increasing minimum and confronts it with an ever-growing industrial population crammed together in large towns; in this way it produces conditions that provoke an irreparable rift in the interdependent process of social metabolism, a metabolism prescribed by the natural laws of life itself.” (Marx 1981, 949)
The issue of the metabolic rift can be found also in another well-known passage of Capital, Volume 1, the conclusion of the chapter on great industry and agriculture. This is one of the most important writings of Marx, because it has a dialectical vision of the contradictions of “progress,” and of its destructive consequences, under capitalist rule, for the natural environment:
“Capitalist production … disturbs the metabolic interaction [Stoffwechsel] between man and the earth, i.e. prevents the return to the soil of its constituent elements consumed by man in the form of food and clothing; hence it hinders the operation of the eternal natural conditions for the lasting fertility of the soil. … All progress in capitalist agriculture is progress in the art, not only of robbing the worker, but of robbing the soil; all progress in increasing fertility of the soil for a given time is progress toward ruining the more long-lasting sources of fertility. The more a country, the United States of North America, for instance, develops itself on the basis of great industry, the more this process of destruction takes place quickly. Capitalist production, therefore, only develops the technique and the degree of combination of the social process of production by simultaneously undermining the original sources of all wealth — the soil and the worker.” (Marx 1970, 637-638)
Several elements are significant in this important passage. First of all is the idea that progress can be destructive, a “progress” in the degradation and deterioration of the natural environment. The example chosen by Marx is limited — the loss of fertility by the soil — but leads him to raise the larger issue of the attacks on nature, on the “eternal natural conditions,” by capitalist production.
Secondly, the exploitation and debasement of the workers and of nature are presented from a similar viewpoint, as results of the same predatory logic, the logic of capitalist great industry and industrial agriculture. This topic often appears in Capital, for instance, in some sections of the chapter on the labor journey:
“The limitation of industrial labour was dictated by the same necessity which led to the spreading of guano over England’s fields. The same predatory greed [Raubgier] which on one side exhausts the soil, on the other attacks the roots of the nation’s vital force … In its blind and boundless avidity, in its werewolf hunger [Werwolfs-Heisshunger] for surplus labour, capital overrides not only the moral but also the physiological limits of the labour journey .… It achieves its aim by reducing the life of the labourer, as a greedy landowner obtains greater rentability by exhausting the fertility of the soil.” (Marx 1968, I, 280-281)
This direct association between the brutal capitalist exploitation of the proletariat, and of the earth, lays the theoretical ground for a strategy articulating class struggle and ecological struggle, in a common fight against the domination of capital.
Preservation of Nature
Marx considered the preservation of natural conditions as an essential task of socialism. In Volume III of Capital, he opposes to the capitalist logic in agriculture, based on brutal exploitation and exhaustion of the soil, a different logic, a socialist one grounded on “the conscious and rational treatment of the land as permanent communal property” — a treatment that considers the soil not as the source for short-sighted profit, but as “the inalienable condition for the existence and reproduction of the chain of human generations.”
A few pages above, we find a very significant statement, which again directly associates the overcoming of private property with the preservation of nature:
“From the standpoint of a higher socio-economic formation, the private property of particular individuals in the earth appears just as absurd as the private property of one man in other men. Even an entire society, a nation, or all simultaneously existing societies taken together, are not owners of the earth. They are simply its possessors, its beneficiaries, and have to bequeath it in an improved state to succeeding generations as boni patres familias [good heads of the household].” (Marx 1970, III, 911, 948-49).
In conclusion: 21st-century ecosocialists cannot satisfy themselves only with the 19th century Marxian ecological heritage, and need a critical distance towards some of its limitations. Yet on the other side an ecology able to confront the contemporary challenges cannot exist without the Marxist critique of political economy, and its remarkable analysis of the destructive logic inherent in the unlimited accumulation of capital.
An ecology that ignores or despises Marx, his theory of value or his critique of commodity fetishism and reification, is doomed to become merely a “correction” of the “excesses” of capitalist productivism. Today’s ecosocialists can build on the more advanced and coherent arguments of Marx and Engels, in order to
  • achieve a real materialist understanding of the perverse dynamics of the system;
  • develop a radical critique of the capitalist destruction of the environment; and,
  • project the perspective of a socialist society respecting the “inalienable conditions” of life on Earth.

References
Burkett, Paul, 2009. Ecological Economics. Toward a Red and Green Political Economy, Chicago, Haymarket Books.
Foster, John Bellamy, 2001. Marx’s Ecology. Materialism and Nature, New York, Monthly Review Press.
Kovel, Joel, 2007. The Enemy of Nature, New York, Zed Books.
Marx, Karl, 1964. “Zur Kritik der politischen Ökonomie,” Vorwort, Marx Engels Werke (MEW), Volume 13, Berlin, Dietz Verlag.
Marx, Karl, 1968. Das Kapital, Volume I, MEW Volume 23.
Marx, Karl, 1968. Das Kapital, Volume III, MEW Volume 25.
Marx, Karl, 1970. Capital, Volume I, New York, Vintage.
Marx, Karl, 1981. Capital, Volume III, New York, Vintage.

Monday, May 21, 2018

3 Examples of Local and Shared Renewable Energy Systems

Photo: marketnewsaccess.com
by Shareable Staff, originally published by Shareable, Resilience: https://www.resilience.org/stories/2018-05-15/3-examples-of-local-and-shared-renewable-energy-systems/

The energy infrastructure that we inherited from the 20th century is one dominated by fossil fuels and uranium, mined in relatively few localities in the world. The distribution and refining of these fuels is tightly held by a few large corporations. Electricity generation typically occurs in plants that hold local or regional monopolies, with vast profit potential. While gasoline is burned in millions of vehicles, the distribution system remains within the control of a few corporations, which often have regional or national oligopoly or monopoly control. The environmental impacts of the energy industry are staggering. It is high time for change.
On the positive side, the need for change to a 21st century energy system based on renewable sources of energy is widely recognized, the necessary technologies exist (and are often cheaper than conventional forms of energy provision), and considerable progress has been made. We can build locally-based renewable energy infrastructures. Renewable energy from the sun, wind, water, organic waste, and geothermal heat can be found everywhere on the planet. Hence, every city and town can make use of available renewable energy sources that offer economic opportunity and enhance resilience in the face of global economic crises and environmental change. On a regional level, localities can exchange energy in order to even out seasonal or daily imbalances in supply and demand.
A locally based vision of renewable energy generation could eliminate global or national-level domination of the energy infrastructure by a few large players, and thus the concentration of profits in the hands of a very few. It could also reduce our greenhouse gas emissions to very low levels, comparable to the emissions before the industrial revolution. But the local orientation alone would not ensure that the benefits would be shared among all sectors of the local population, and therefore it would not guarantee widespread and active support. This is where sharing solutions come in. Shared energy infrastructure means that people together own and operate both the distributed energy generation facilities and the infrastructure to deliver that energy from where it is generated to where it is used.
In a sharing vision of a local renewable energy system, many households will generate their own renewable energy (as in solar photovoltaic or solar thermal systems on their rooftops), but many more, for whom this is not an option, will share in the ownership and operation of off-site renewable energy generation infrastructure such as wind turbines. The distribution systems by which energy is delivered to households will belong to cooperatives, municipalities, or trusts that are accountable to their customers and therefore do not take advantage of the potential of supply monopolies to generate economic rents (unearned income; extraordinary profits). The energy infrastructure is built by companies controlled by their employees, ensuring equitable sharing of the economic benefits. The construction and maintenance of this entire infrastructure is financed in such a way that it benefits the producers and consumers (and often prosumers — people who both produce and consume what they produce), rather than simply providing growth opportunities for the finance “industry.” Consumers use their buying power to ensure that they obtain renewable energy that is produced under fair conditions.
All the elements of this locally-based, sharing vision of a renewable energy infrastructure already exist. Some have even been brought to considerable scale, as for example in Denmark, where a large proportion of the wind energy generation is accomplished by local wind cooperatives. The challenge is to bring all these elements together into mutually supportive networks, and to establish such networks essentially everywhere.
In many countries, much of the grid is owned by municipal authorities, which is an excellent solution as long as democratic accountability of these authorities is ensured. Unfortunately, there has been a trend in recent years to privatize electric distribution grids, on the basis of the argument that private control is automatically more “efficient.” However, this argument is only valid if there is true market competition, which is not the case in most energy distribution systems.
In this context, the best way to ensure that a business serves its customers is for the customers to take over the business. There are different models to do this: in rural areas — as in much of the U.S. — rural electric cooperatives have long played a large role in running the local grids. In large urban areas, however, this model has not been as successful. At the urban scale, municipal ownership or trusts are more prevalent.
Finally, it is important that the workers installing all this equipment get a good deal – and this works best if they themselves own their own companies and make the important decisions. The challenge now is to bring all these elements together and help them to grow, in order to build an energy infrastructure that allows all of us to live well, while ensuring good living conditions for all the other species on this planet. —Wolfgang Hoeschele
 Activating the Urban Commons
1. SolarShare bond: Renewable energy investment cooperative for local commercial scale projects
Governments around the world still subsidize polluting, carbon-based energy projects, totaling hundreds of billions of dollars per year, according to The New York Times. In addition to this, the Financial Times has reported how these incentives are not yet offered to renewable energy systems at nearly the same scale. In response, entrepreneurs are creating alternative models to build distributed grids that derive power from clean energy sources and financial support directly from their local community members.
In Canada, residents of Ontario can invest in local solar power projects by buying SolarShare bonds. SolarShare is a renewable energy cooperative that enables anyone living in Ontario to invest in solar power projects in the area and become a voting member of the co-op. The minimum buy-in for SolarShare bonds is $1,000 Canadian dollars (around $740) for a 5-year term at 5 percent fixed interest, and CA$10,000 (just over $7,400) for a 15-year term at 6 percent fixed interest. Investors who purchase 5-year bonds receive an annual return through semiannual interest payments until the term of their investment ends, at which point they receive their entire principal investment. The 15-year bonds are self-amortizing, so each semiannual payment is made up of both principal and interest. The investor-members collectively vote in their board members, and can serve on one of the co-op’s many committees. SolarShare has completed 39 solar installation projects and is on track to build eight more through 2017. The cooperative will own solar assets worth more than CA$55 million (over $40 million) by fall 2017. —Emily Skeehan
2. Namasté solar: Solar worker cooperative shares economic benefits of the renewable energy transition with workers
The construction of sustainable infrastructure for renewable-energy projects is a source of immense economic opportunity. The workers who install these new systems, however, tend to gain relatively little from the creation of this wealth. Worker cooperatives are one way to ensure that the benefits of the renewable energy transition are shared more equally. Namasté Solar, based out of Colorado, began as an employee-owned benefit company when it was founded in 2005, but formally shifted to a cooperative structure in 2011. To become a worker-owner of the cooperative, candidates work with Namasté Solar for a year to determine whether they are the right match. If they are, employees buy a share in the cooperative and earn voting rights in their decision-making process. When business is going well, extra earnings are divided among the worker-owners. Namasté Solar has over 100 worker-owners across four offices in Colorado, California, and New York. The co-op has begun undertaking many big solar installations in Colorado, including a convention center, a hospital, and a museum. —Wolfgang Hoeschele
3. Auckland Energy Consumer Trust: Exercising public oversight and profit sharing among electricity consumers
Public utilities require proper public oversight to ensure that the entities operating them do not exploit their monopoly positions to drive up costs for the communities they serve. In addition to regulatory oversight, another way to instigate public accountability is the creation of trusts, which put control over the utility in the hands of the people. In 1993, New Zealand established the Auckland Energy Consumer Trust (AECT) to own and oversee the companies that operate the electricity distribution networks. AECT was one of 30 energy trusts that the New Zealand government established following national reforms to its electricity system.
In 2016, it was renamed to Entrust. Entrust owns a majority share of Vector, the largest electricity distribution company in New Zealand. Entrust equally distributes profit dividends from Vector to all of its beneficiaries, over 320,000 households and businesses across the country. The beneficiaries, who are all customers of Vector, vote trustees into office. Two of Entrust’s trustees serve on Vector’s board of directors to monitor the company’s performance. This system ensures that the monopoly energy provider serves the consumer’s interests. If excessive bills were charged, the profits would ultimately be returned to the consumers. —Wolfgang Hoeschele
Header photo by Zbynek Burival on Unsplash

Tuesday, May 1, 2018

Minnesota Court Says Activists can Use Climate Change as a Defence in Trial

U.S. PARK POLICE OFFICERS ARREST A GROUP OF ABOUT 40 DEMONSTRATORS, PROTESTING A TAR SANDS PIPELINE, IN FRONT OF THE WHITE HOUSE ON AUGUST 22, 2011 (CREDIT: CHIP SOMODEVILLA/GETTY IMAGES)
Does climate change pose such an imminent threat to the planet that it’s okay to break the law in order to stop it?
Four climate activists currently awaiting trial in Minnesota for shutting off a tar sands pipeline think so — and on Monday, the Minnesota Court of Appeals agreed that they should be allowed to make that argument before a jury when their case goes to trial.
“This is a big win for anyone who cares about climate change,” Kelsey Skaggs, a co-founder of Climate Defense Project and a member of the defendants’ legal team, said in a press statement. “The climate necessity defense is an important tool for pushing back against efforts by the federal government and industry to silence opposition to the reckless development of fossil fuels.”
The climate activists who shut down the pipeline in Minnesota are part of a small group of protesters known as the Valve Turners, who each shut off a different pipeline across four states in a concerted protest on October 11, 2016. The protesters involved were arrested and charged with criminal charges ranging from trespass to criminal mischief, and each has tried to use a climate necessity defense in court to argue that their actions were necessary to head off a more immediate threat (in this case, climate change).
In every state but Minnesota, judges have not allowed juries to acquit the Valve Turner defendants on the basis of necessity. That has lead to a mix of outcomes, from a conviction with jail time in North Dakota for one protester to a conviction with community service in Washington.
Last October, however, a Minnesota judge ruled that the activists could present a necessity defense — something that Michael Gerrard, director of the Sabin Center for Climate Change Law at Columbia University, described to Inside Climate News as “extremely unusual.”
The state of Minnesota quickly appealed that decision, arguing that allowing defendants to present evidence about climate change would have a “critical impact” on the case and severely undermine the prosecution’s odds at achieving a conviction.
The Minnesota appellate court, however, disagreed, ruling on Monday that the defendants could mount a necessity defense. The Minnesota court’s decision, however, was not unanimous, with Judge Francis Connolly writing in his dissent that “this case is about whether respondents have committed the crimes of damage to property and trespass. It is not about global warming.”
Despite Connolly’s dissent, the Minnesota court’s ruling means that the climate activists will be allowed to call experts to testify about climate science and the consequences that inaction could pose for the world — facts that the activists argue will help strengthen their argument that shutting down the pipeline was necessary to avert the worst impacts of global warming.
As climate action remains stalled at the federal level, climate activists are increasingly turning to protest and civil disobedience to disrupt fossil fuel infrastructure projects around the country. With those acts of civil disobedience on the rise, more defendants are turning to the climate necessity defense — and some are even seeing the technique yield successful results.
Earlier this year, for instance, a judge in Massachusetts found 13 pipeline protesters that were charged with trespass for disrupting pipeline construction in Boston not responsible on the basis of necessity — in other words, the judge ruled that the illegal actions taken by the protesters had been legally necessary due to climate change.
But the West Roxbury, Boston defendants only presented their necessity defense to a judge; the Minnesota trial will be the first time that climate activists are able to present a climate necessity defense to a jury. Arguing a case in front a jury often helps attract more attention, and can help move public opinion, more than simply arguing a case before a judge.
At the same time as climate activists are attempting to use necessity defenses to justify acts of civil disobedience, Republican lawmakers — supported by the fossil fuel industry — are seeking to impose harsher penalties for environmental protest in several states.
In Louisiana, Pennsylvania, and Minnesota — all states with controversial pipeline projects currently under consideration — lawmakers have recently introduced bills that would allow prosecutors to charge individuals for “conspiracy” if they are involved in the planning of a protest that includes a civil disobedience component like trespass, even if they ultimately don’t participate in the protest itself.

Teaser photo credit: By Laura Borealis, Tar Sands Blockade – https://www.flickr.com/photos/tarsandsblockade/8033975309/in/photostream, CC BY 2.0, https://commons.wikimedia.org/w/index.php?curid=63458081

Tuesday, August 22, 2017

Green Norway: Will it be the World’s First Post-Carbon Society?

visitnorway.com
Norway has the renewable resources and political will to become the world’s first country to use entirely clean electricity for its power demands, according to a new report by Energi Norge, a non-profit industry group representing Norwegian electricity companies.
“Our target is for Norway, based on hydro power and better collaboration between businesses and the authorities, to become the world’s first fully electric society by 2050,” Energi Norge head Oluf Ulseth told the Norwegian News Agency NTB.
Norway’s government ministers recently announced that the sale of combustion engine cars will be phased out by 2025, a move that has been copied to some degree in other European countries like France and the United Kingdom.
Norway wants to increase the number of electric cars on its roads, which already tops 100,000. The government has introduced policies to encourage that, like tax exemption for leased e-cars or allowing owners of the vehicles to use bus lanes, toll roads and ferries free of charge.
Electric car sales represented 22% of the country’s market in 2015 and that number is expected to grow to 30% by the end of next year. However, Energi Norge cautioned that converting Norway’s fleet of vehicles will need “considerable effort within the transport industry”.
Norway has set itself ambitious targets under the European Clean Power for Transport directive, which calls for an “appropriate number of publicly accessible [charging] points”. Oslo hopes to have one point per every ten cars, meaning it will need around 25,000 in place by 2020.
Norway spearheads Europe’s electric vehicle surge
European electromobility is beginning to take off. The targets set by the Paris climate deal depend on it. The EU’s Nordic neighbour, Norway, is showing the rest of Europe the way forward. EURACTIV’s partner The Guardian reports.
E-mobility efforts are often criticised by green campaigners because carbon footprint is ultimately linked to whatever the power source is at the end of the charging cable.
More than 96% of Norway’s electricity demand is met by hydropower at the moment, with another 2% coming from other renewables. Three natural gas power plants make up the remaining portion of the energy mix.
New electrification alliance seeks top billing in EU’s decarbonisation efforts
Industry groups representing sectors as varied as wind and solar power, fuel cell batteries, copper and heat pumps, have clubbed together to launch the Electrification Alliance, with the hope that electricity will be recognised as the main energy carrier in Europe’s decarbonisation drive.
Energy Norge’s Ulseth added that the conversion to electricity would boost the job market and innovation, and the process would “enable us to take a leading role in climate work while improving our competitiveness”.
Norway’s electrification is set to benefit its closest EU neighbours, Denmark and Sweden, as the Nordic countries’ grids have long been connected.
The Norwegian grid will soon be connected to the United Kingdom and Germany too, as numerous interconnector projects are currently in different stages of development.
NordLink, which would connect Norway and Germany via a 500km-long subsea cable, is due to come online in 2019, while the North Sea Link with the UK is slated to be completed in 2021. There are also plans to link up with Scotland, under the NorthConnect project.
Both NordLink and NorthConnect have been the subject of EU funding under its Projects of Common Interest programme.

Monday, May 8, 2017

How Scientists and Indigenous Groups Can Team Up to Protect Forests and Climate

By SMITHSONIAN.COM, MAY 3, 2017

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It was still morning when Javier Mateo-Vega arrived at the village meeting hall in Ipeti, Panama this past February. But the air was already hot and heavy, and the mood was tense.
The indigenous Emberá townspeople were taking advantage of Mateo-Vega's late arrival to air grievances. A man in the back complained about new houses that the government was building—sterile, zinc-roofed concrete shacks that were quickly wiping out the town’s traditional wood-and-thatched-palm huts. Others cursed the colonos—non-indigenous farmers and ranchers who were invading the community’s land from other parts of Panama. The village chiefs struggled to keep order.
Mateo-Vega, an ecologist with the Smithsonian's Tropical Research Institute, frowned with worry. The conflicts were worse than he had ever seen here. As he joined the gathering, a few men seemed to shift uncomfortably or look away, a strange occurrence in a village where he had worked for almost a decade—and where he was used to a warmer welcome. “You’re seeing the unraveling of a community,” he told me. 
The people of Ipeti (pronounced ee-pet-TEE) were at a crossroads. The Emberá have long lived in the forests of eastern Panama. They know these forests inside and out: They walk, hunt and fish in them; they harvest fruit and nuts from them; they cut trees for fuel wood and building materials. But ever since a group of Emberá migrated west and founded Ipeti a few decades ago, they have grappled with outside threats to their forest-based livelihoods.
Now they were facing an existential question: Would they hold on to their traditions, or head full-speed into modernity?  
Mateo-Vega hoped to help the villagers turn things around. He had driven three hours east from Panama City to lead a land-use planning workshop for this 700-person community. He knew the workshop wouldn't solve all of the townspeople's problems. But he believed he could help them in one concrete way: by giving them data they needed to make strategic decisions to protect their forests in the coming decades. 
On paper, the work was intended to conserve tropical forests, crucial yet increasingly vulnerable bastions in the fight against global climate change. But Mateo-Vega and his colleagues also hoped it would also do something arguably just as important: empower indigenous communities to take charge of their environmental future, and even reclaim their identity as forest people. 
“Imagine it’s 2055, and you’re in an airplane flying over your territory,” he said, as he took the floor before a group of around 50 community members. Women in brightly colored traditional skirts sat on folding chairs on one side of the pavilion; men in worn jeans, T-shirts and baseball caps sat or stood around the other. “What would you see?”
No response. That wasn't entirely surprising: The townspeople had been arguing for two hours, and it was hot. Plus, with more immediate problems facing them, 2055 felt abstract and far-off. 
Behind Mateo-Vega, community leaders held two large maps that he had brought, based on data that community members had provided in a workshop the previous summer. One depicted a dystopian future in which Ipeti’s forests are almost all cleared for farmland. The other rendered a brighter outlook, in which the community was able to bring the forest back.
“This is your dream,” he said, pointing to the second map. 
Still nothing. Mateo-Vega paced the concrete floor in his Teva sandals, khaki field pants, purple polo shirt and Smithsonian ID badge. Even after years of working here, he was an obvious outsider: a tall, muscular, light-skinned Costa Rican with short, slicked-back hair.  
He tried a different tactic: “What are the Emberá without their forests?”
For a few seconds, the crowd was uncomfortably silent. Then one young man yelled out, “Nothing! Without our forests, we’re not Emberá!”
Mateo-Vega's face relaxed. Now they were starting to make progress.


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In Ipeti, Panama, Sara Omi (left), Cándido Mezúa (center) and Mateo-Vega explore potential futures for the Emberá's forests. (Gabriel Popkin)

To say that the history of scientists working in indigenous territories is fraught would be an understatement. Look through the literature and you'll find stories of researchers setting their own agendas, collecting and publishing data without consent, and failing to include community members as collaborators or coauthors on studies. 
“The dominant narrative is that indigenous people are not co-thinkers,” says Kim TallBear, an anthropologist at the University of Alberta who has studied scientist-indigenous relations.
In the context of this troubled history, Mateo-Vega's work could be the beginnings of a counter-narrative. In 2008, he began working in Ipeti as the director of a project to build communities’ forest restoration capacity. In 2012 he joined the research group of Catherine Potvin, an ecologist with the Smithsonian Institution and McGill University in Montreal who has paved the way for more collaborative research with the Emberá.
Over the years, Mateo-Vega says he and the people of Ipeti have come to consider each other adopted family. As he walks down the town’s main street, the villagers give him hugs and high-fives, and show off hand-carved wooden animals and hand-woven baskets. They ask about his wife, an American whom he lives with in Panama City, and his 12-year-old son, who lives in Costa Rica. “I would come here even if I wasn’t doing research,” Mateo-Vega says.
Such relationships have laid the foundation for a collaboration with the Emberá that goes longer and deeper than almost any other scientist-indigenous community partnership anywhere. In return, Mateo-Vega has gained unprecedented access to nearly unstudied forests—and, perhaps more importantly, to the Emberá themselves. They have opened their homes to him, mediated with community elders and helped design and carry out complex research projects. 
"You have to break bread with them, walk their forests with them, stay in their houses, play with their children and go to their funerals,” he says. “If you don’t like doing this stuff, you’re not going to do well here.”
Mateo-Vega wants to change how science is done, but he's also hoping to do more. He aims to help bring indigenous communities into a climate change conversation that they have mostly watched from the margins. As the world’s governments, conservation organizations and indigenous communities struggle to protect forests and fight climate change, Mateo-Vega hopes to build a powerful model for others to follow.


image: https://public-media.smithsonianmag.com/filer/d3/e9/d3e96bf0-46b5-44ca-ab1a-e0c772bc2c65/women_at_piriati_meeting_1.jpg
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Emberá women at a land use planning meeting led by Mateo-Vega in February. (Gabriel Popkin)

The story begins in the mid 1990s, when Potvin, Mateo-Vega's advisor, ventured for the first time to the Darién. She had heard that the remote, roadless Darién region in far eastern Panama—the Emberás’ homeland, and where most of the roughly 30,000 group members still live—nurtured a biologically spectacular forest, and she wanted to see it for herself. Getting there required a flight from Panama City and 14 hours in a dugout canoe.
“You’re very tired at the end. Your butt really hurts,” she says. 
Finally, she arrived at a small village of thatched-roof huts. Villagers still spoke the Emberá language and maintained traditional practices, including adorning themselves from head to toe with paint made from a native fruit called jagua. Potvin immediately knew that she wanted to work with there. But rather than set her own research agenda, she decided to ask community leaders what research projects would help them.
“These people are immensely intelligent,” says Potvin, who is short with straight blonde hair, and whose English is heavily inflected with a French Canadian accent. “They don’t need me to tell them what to do.”
She learned that the community relied on chunga, a spiny palm whose leaves the villagers wove into baskets. As the baskets became increasingly popular with tourists, overharvesting began depleting chunga from the forest. To help the communities learn how to grow the palms themselves, Potvin brought on Rogelio Cansari, an Emberá from the Darién who had received a degree in anthropology from Texas A&M University, as a graduate student.
The pair collected seeds from the few remaining chunga plants they could find, planted them in experimental plots and determined under what conditions they grow best. Then, they worked with community members to establish plantations to supply their growing basket trade.
Crucially, they also included indigenous leaders as coauthors on scientific papers. “Catherine came with the very innovative idea of giving the opportunity to indigenous people to be part of scientific knowledge,” says Cansari, who is now studying for a PhD in anthropology at the University of Copenhagen. “It’s been very helpful for my people.” The researchers translated their papers into Spanish and presented them at community meetings, so that villagers gained access to the data and learned what was being published about them in the scientific literature.
Though she is not specifically familiar with Potvin’s work, TallBear says that the ecologist’s approach goes beyond what even most collaboration-minded scientists are willing to do. “It’s not an easy thing to do. It takes time and it slows down your time to publication,” she says. “Most people who bill themselves as doing collaborative research are not going that far.” 


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Traditional thatched-roof huts and drying clothes at an Emberá community in the Darién. (Courtesy Javier Mateo-Vega)

While in Darién, Potvin heard that some Emberá had migrated out of the region and settled in Ipeti. Intrigued, she visited the town herself in 1996. She found a community that was carrying on some traditions, such as living in thatched-roof houses, but that was also assimilating into mainstream Panamanian society. Traditional body painting and music had all but disappeared, and Spanish was replacing the Emberá language. 
It wasn’t every day that a scientist from a prestigious university visited Ipeti, which at that time was a seven-hour drive from Panama City over a largely unpaved road. When Bonarge Pacheco—an Emberá and Ipeti’s chief at the time—heard that Potvin was in town, he put on his best clothes and joined her for dinner.
Despite previous experiences with scientists who had gathered data in Ipeti but never returned results, Bonarge says that he was won over by Potvin. “I perceived that she was a sincere person, and I had heard about her work elsewhere,” he says. They talked until midnight, and by the next day they had a plan to collaborate.
Many of the forests surrounding Ipeti had been cleared both by villagers and invading colonos, and were in rough shape. Villagers had trouble finding not only chunga, but also several types of palm needed to continue building their traditional houses—round, open-sided structures with air-permeable floors and thatched roofs that stay cool even in Panama’s punishing midday heat. As a result, community members were starting to build new houses using non-traditional materials like wood planks and sheet metal.
Potvin worked with the community to study and grow four species of palm: chunga, wagaragiwa and sabal. That work paid off: With palms growing and providing materials, Ipeti was able to continue their traditional house-building. The study also had wider-reaching effects. Villagers went back to playing Emberá music—which relies on flutes made from a bamboo that Potvin also helped them grow—and revived their important cultural tradition of body-painting. 
Potvin even got herself painted. Through her years of collaboration with the Emberá, she says she felt she had earned it. “I know now there are a lot of discourses about reappropriation of these things, and it’s quite controversial,” she says. “I just find it’s beautiful.”


image: https://public-media.smithsonianmag.com/filer/67/9f/679ffd9f-582e-41f9-aeb1-fd146a92db97/madugandi_trip_may_13_25_of_189.jpg
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Catherine Potvin, right, shows a carbon map to Evelio Jiménez and community members of the Guna Comarca of Madungandi, in eastern Panama in 2013.

Around this time, high-level politicians and environmentalists began eyeing tropical forests like the Darién as part of global efforts to combat climate change. At the 2005 UN climate conference in Montreal, a program emerged for reducing carbon emissions from burning or clearing of standing forests, which accounts for 10 to 15 percent of all greenhouse gas emissions. The program was christened with the acronym REDD, which stands for “reducing emissions from deforestation and forest degradation.”
The basic idea is simple: Trees are roughly half carbon by mass, and growing trees devour and store carbon dioxide, the gas responsible for most human-caused climate change. To provide an incentive to keep forests standing, climate negotiators envisioned a carbon market through which wealthy countries responsible for most carbon emissions could pay poorer countries to protect forests. While no one thought such a scheme could prevent climate change, it seemed like a good strategy to at least slow it down.
Getting REDD+ (the ‘+’ was added in 2007 to include improved forest management) to work on the ground, however, has been anything but simple. Tropical forests grow in dozens of mostly poor countries, whose governments often lack the will or ability to protect them from the myriad threats they face: illegal logging, mining, cattle ranching, farming and more. A widely cited 2013 analysis of satellite data collected between 2000 and 2012 found that forested areas shrank in nearly every tropical country besides Brazil, often by staggeringly large amounts.
Moreover, few developing-world governments are equipped to make the systematic measurements needed to verify that additional carbon is really being sequestered. “REDD+ is frequently presented as a climate success story, partly because the idea looks so simple and appealing,” wrote economist Arild Angelsen and biologist Louis Verchot of the Center for International Forestry Research in Indonesia in 2015. But outside of Brazil, “there are few stories of substantial early progress," the authors wrote.
Then there is the fact that indigenous communities often have uneasy relationships with their national governments, and have rarely been included in discussions where the mechanics of REDD+ were developed. As a result, they are wary of carbon-focused schemes that might restrict what they can do in their forests.
This may be starting to change. At the 2015 UN climate conference in Paris, a coalition of indigenous groups and scientists released a report pointing out that more than a fifth of the world’s tropical forest carbon is in indigenous territories, and calling for stronger land rights and inclusion of indigenous people in climate negotiations. Research supports this argument: A recent study published in the Proceedings of the National Academy of Sciences showed that recognizing the rights of indigenous people in the Peruvian Amazon has helped protect forests there.
But rarely have indigenous groups received recognition or compensation for protecting their forests. The 2015 Paris agreement mentions indigenous peoples in several places, but does not guarantee them a role in countries’ climate action plans.
“Governments are like cash machines going click, click, click, click, click—they see this green fund as a great source of new funding,” said Cándido Mezúa, an Emberá leader from the Darién and a coauthor on the 2015 report. “To really achieve the protection of forests, the only way is to recognize the rights of people in the forests and to title our lands.”


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Ipeti's forests. (Gabriel Popkin)

Today, Potvin and Mateo-Vega see their work as a case study in how science could support the kind of protection Mezúa envisions. More than half of the country’s primary forests are in indigenous territories, according to an analysis by Potvin’s group. But before the UN talks, they had never had a reason to think about how much carbon their forests hold. As Cansari puts it: “Carbon is not something that indigenous people can touch.”
Potvin, who attended the climate talks as a negotiator for Panama, told her Emberá contacts about the carbon market discussions. Fearing being left out, community leaders asked her to help them measure how much carbon their forests contained. She agreed. Starting in Ipeti, she trained community members to record the diameters of trees in community-managed forest, agroforestry plots (plantings of fruit- and materials-providing trees) and cow pasture. They then used standardized equations and statistical methods to convert individual tree data into estimates of carbon stored in a given area.
They found that Ipeti’s forests contained about twice as much carbon per area as agroforestry plots, whereas the pastures, unsurprisingly, contained little carbon. Because the study was the first to quantify the carbon stored in Ipeti’s forest, it provided a crucial foundation for the community to explore getting involved in the emerging carbon market.
Equally important was the attention the study brought to Ipeti’s remaining forests, says Pacheco. At the rate Ipeti residents and colonos were clearing trees, half the remaining forest would be gone within a decade, the researchers found. Community members took note and dramatically slowed the rate at which they cleared forests for agriculture. As a result, about half their territory remains forested today—in contrast to Piriati, a neighboring Emberá community where Potvin did not work, and which eventually lost all of its forest.
“We call it the Potvin effect,” Pacheco says.


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Mateo-Vega stands at the base of a cuipo tree in the forests of Ipeti. (Gabriel Popkin)

A few years later, Potvin, Mateo-Vega and Emberá leaders began planning a forest carbon measuring campaign in the Darién, with support from the Environmental Defense Fund and the World Bank. The challenges would be much greater than in Ipeti—field teams would need to trek in equipment by foot or canoe for stays lasting weeks, and they would need protection from the guerrilla warfare in neighboring Colombia, which threatened to spill across the border. The mutual trust Potvin and Mateo-Vega had spent years building would be essential. 
Mateo-Vega hired an Emberá assistant, Lupita Omi, whom he knew from working in Ipeti, to arrange meetings with village chiefs. (The two have become so close they now call each other hermanito and hermanita—Spanish for “little brother” and “little sister”.) In 38 separate meetings, the pair explained their project’s goals and how the collected data would benefit communities. Deliberations could last up to five hours, because community members were wary of any initiative that carried even a whiff of REDD+.
“The communities really listened carefully to every word,” Omi says. “They realized it could affect their livelihoods and their territories.” In the end, every community accepted the project.
Mateo-Vega then hired and trained a crew of forest technicians from Darién and Ipeti, and plunged into the forest. They set up camp, sent hunters out after monkey or iguana for the night’s dinner, and got to work staking out square plots 100 meters (slightly longer than a football field) on a side and measuring the height and circumference of every tree larger than 50 centimeters in diameter.
The work was arduous. The heat could be brutal, and rainy season downpours turned forest soil into mud. Trails had to be cut from the dense understory with machetes, pit vipers lurked everywhere and nasty spines that grow on many plants could easily puncture boots and skin. The threat of violence was never far from the team’s thoughts, although they were never attacked. On one outing, a canoe carrying members of the security team and their ammunition capsized in a rapid, and they had to abandon the trip, even though it meant leaving two remote forest types unmeasured.
But for their efforts, Mateo-Vega and his crew got access to forests that virtually no scientists had ever studied. They discovered a tree that shattered the record for the largest in Panama. The crew’s measurements revealed that some of its forests were far more carbon-rich and replete with biological diversity than anyone had documented.
Mateo-Vega has come to believe that the underappreciated Darién—one 19th-century explorer described it as a “green hell”—deserves to be ranked among the world’s great forest regions. “In our opinion it’s the Amazon of Central America,” he says. On the last day of his last field trip, he saw a jaguar swimming across a river—a first for him in his 35 years working in the rainforest. He still dreams of going back.
In addition to collecting valuable data, Mateo-Vega’s team proved a larger point: that community members with proper training but no prior science background could take forest measurements just as well as scientists. And they could do it at a fraction of the cost. Similar success stories from collaborations elsewhere suggest REDD+ could be widely implemented and monitored directly by communities that own much of the world’s forests.
“When trained and when incentivized … they can collect as high-quality data as anybody else,” says Wayne Walker, an ecologist at the Woods Hole Research Center who led a community-based carbon measuring project in the Amazon. 
Potvin has published guidelines for such collaborative research on the McGill website. Other hints are also emerging that science may be shedding its colonial heritage. In March, the San people of South Africa issued what is thought to be the first code of research ethics put together by indigenous people in Africa. First Nations peoples of Canada and Aborigines in Australia have developed similar codes. 
Mateo-Vega and his collaborators recently added their own contribution to this growing literature, publishing their methods and results in the journal Ecosphere. Emberá communities are now prepared to collect data to support REDD+ or any other future carbon compensation scheme, they wrote.
“We worked ourselves out of a job—which was the plan,” Mateo-Vega says.
Armed with data, the Emberá communities set about figuring out the next step: how to use it. In Ipeti and Piriati, which only received formal title to their lands in 2015, the consensus was a series of land use planning workshops to map out how land use decisions would affect their forests. 
The workshops have been “an awakening” for the communities, Mateo-Vega says. He recalls one elder in Piriati crying as he realized his daughters had never seen the forest or eaten bush meat—the native game animals Emberá people have traditionally hunted. “They realize they have gotten off track,” he says.
Back at the land use meeting in Ipeti, as Mateo-Vega continued to explain the data visualized by his maps, his audience had begun to open up. Community members were reflecting on what they had lost as the forest had disappeared. “Before, we ate peccary and deer,” one man said. “Now we have to have park rangers.”
Another lamented that they were eating introduced tilapia, rather than native wacuco fish that used to thrive in streams protected by forests. “I’m Emberá; I want to live like an Emberá,” he said.
By the end of the meeting, community members were in agreement: They needed to bring back the forest. But given that farming often brings in quicker—and much-needed—profits, how exactly they would do this remained to be figured out.
After the crowd dispersed, Mateo-Vega huddled with community leaders. They were contemplating a concept they called Emberá-REDD. They would consider participating in the UN program, but on their own terms, not ones cooked up in Panama City or Washington, D.C.
Young people could be employed to measure carbon and patrol the territory to ensure colonos did not destroy their forests, one leader suggested. REDD+ would thus be not just about trees and carbon, but about jobs and education—and about food security and cultural preservation.
“We need to protect the forests for our own reasons,” said Mezúa.
The forest would come back. The communities would go back to eating bush meat and gathering medicinal plants. They would build their traditional houses again.
What about the ugly government-built houses, Mateo-Vega asked.
“Maybe they’ll be used for storage,” said Sara Omi, Lupita’s sister and head of the Emberá’s regional congress.
Mateo-Vega liked what he heard. But he and Potvin are quick to emphasize that their job is not to choose whether or not the communities ultimately accept REDD+, or make any other decision for them. Rather, it is to empower communities to make their own informed choices.
They acknowledge that this is not always the easiest or quickest or most glamorous way to do science. But it’s the right way. “It’s a partnership and a relationship of equality,” Potvin says. “I think of it as decolonization.”



Read more: http://www.smithsonianmag.com/science-nature/scientists-can-team-up-with-indigenous-groups-protect-forests-climate-180963089/#fE8CJmyiXW7UBGoG.99
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