#environmentaljustice Tumblr posts

  • …You assume the buildings and
    The small print roadways and
    The cornered accidents
    Of roof and oozing tar and ordinary concrete Zigzag. Well.

    It is not beautiful.
    It never was.
    These are the shaven Private parts

    The city show
    Of what somebody means When he don’t even bother Just to say
    “I don’t give a goddam” (and)
    “I hate you.”

    –excerpt from draft of poem “Sweetwater Poem Number One,” enclosed in letter to Frances Fox Piven, Aug 12, 1971, College Archives of the Sophia Smith Collection, Smith College

    Place, Emotion, and Racial/Environmental Justice in Harlem : June Jordan and Buckminster Fuller’s 1965 “Architextual” Collaboration

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  • Source: https://www.youtube.com/watch?v=sP9TGpBGy08 (”Do protests actually work?” by Our Changing Climate)

    Here are some concrete ways you can actually make a difference!

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    Every living things deserve the earth.

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  • RGSP first ebook is available and it’s about the environment, a topic dear to me and that I wish to share with you guys. In this ebook you’ll learn 9 things, habits you can start to do in order to more sustainable and respectful of this fucking planet. Of course 9 is just a few, I chose the more representative so I invite you to become more educated about the problems we face due to climate change. In general waste as little as you can, use only what you must, and think to yourself trough every situation «  Am I living sustainably ? ». Also, I suggest you to question everything I just said / collected, if you can either prove me wrong or support my answer with emerging evidence please do ! I am myself learning and I’m not a wizard of ecology but I’m slowly making my transition for a greener life. Good reading everyone !

    #environmentalprotection #environmentallyconscious #environmentaljustice #artandnature #environmentalawarness
    #environmentalscience #environmentalism #savetheenvironment #environmentaleducation #noplanetb
    #environmentalist #environmentallyfriendly #environmental #saveourplanet #renewable
    #ecology #environment #sustainable #eco #sustainableliving (à Planet Earth)

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  • Local Warming, 2018

    2 video loop, Audio loop, green house, asphalt, cement, plastic and grit.

    Installation view at “LUCKY”, nGbK, Berlin.

    Next to the entrance to the greenhouse there is a drawing of asphalt on transparent plastic that resembles a kind of cellular organism or - from a purely speculative perspective - dark matter. In the ground there are objects made of cement, gravel and asphalt. The floor of the installation is humidified in the morning and dried throughout the day by the heat generated by the infrared lamp hanging from the roof of the greenhouse. In the background there are two flat TV screens. In one we see a video with fragmented images of some gardens accompanied also by the atmospheric sound and deafening sound of cars and airplanes. On the second screen, a narration written on a tar background describes thoughts, opinions, memories and experiences of residents of the garden colonies located in Berlin’s Reinickendorf district.

    The dystopian landscape evoked by Local Warming investigates the environmental inequalities suffered by people living in this district, located near Scharnweberstraße, three kilometres from Tegel airport. This area suffers one of the worst ecological conditions in the city, according to a European study on environmental justice, published in 2015 by the Department of Urban Development and Environment of the Senate of Berlin. The notion of “environmental justice” appeared in the mid-1980s in the United States. Activists in this movement understand that people are an integral part of what we must understand by environment and criticize the fact that some people, especially those living in poverty, are victims of environmental degradation and pollution in their residential areas. In Berlin - the first European city to carry out such a study - environmental inequalities also affect poorer neighbourhoods to a greater extent. In Reinickendorf, constant aircraft noise, poor air quality due to the volume of traffic, high summer temperatures due to hyperubanisation, lack of access to green areas and low incomes make the life experience of its inhabitants very different from that of other areas of Berlin - their life expectancy is ten years lower than the city average. Still, some residents spend most of their free time in this small colony of gardens. For them, these green spaces represent nature and are the place where they relax, spend time with their families and grow plants. From an exploration of the area and several interviews with residents of the garden colony, a series of questions arise: how does the specificity of the territory affect human and non-human life? Is it possible to subvert this specificity? Is it possible to apply ethics to the environment? Can we talk about local warming?

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  • Future President of the United States of America @corybooker quoting #King: “All life is inter-related. All men are caught in an inescapable network of #mutuality, tied in a single garment of #destiny. What defines you as a person is not how high you #rise but how many people you lift up with you.” @berniesanders @elizabethwarrenma @tomsteyer

    #king #MLK #martinlutherking #martinlutherkingjr #presidentoftheunitedstatesofamerica #POTUS #USA #president #socialjustice #environmentaljustice #thegreenrevolutionshow #plantatreecompetition #celebrityplantatreecompetition #MAGA #corybooker

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  • Future President of the United States of America @corybooker quoting #King: “All life is inter-related. All men are caught in an inescapable network of #mutuality, tied in a single garment of #destiny. What defines you as a person is not how high you #rise but how many people you lift up with you.” @berniesanders @elizabethwarrenma @tomsteyer

    #king #MLK #martinlutherking #martinlutherkingjr #presidentoftheunitedstatesofamerica #POTUS #USA #president #socialjustice #environmentaljustice #thegreenrevolutionshow #plantatreecompetition #celebrityplantatreecompetition #MAGA #corybooker

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  • Seal and I speak to the importance that we must all come to see the world as our country and all mankind our countryman as Roger Nash Baldwin the founder of the American Civil Liberties advises us! @seal #seal #thegreenrevolutionshow #environmentaljustice #socialjustice #poisoningparadise #malibuinternationalfilmfestival #MalibuFilmFestival #Malibu #thrivewithnature #subscribetostayalive #hbo #newshow #yes #gratitude (at Malibu, California)

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  • I tried to numb the cries

    and the echoes of  movement

    I closed my eyesand slowly peaked  out the corner

    They followed me I saw them

    out of the corner of my eyes

    they treaded along the fence 

    There cries reminded me of infants

    of pain inflicted

    who would want to be guarded behind a gate

    and not connected to humans

    One stuck its head into square metal of the fence

    I felt enslaved to.

    What would I do get in trouble?

    For temporary freedom

    or I could just be the G.O.A.T.at least in that moment and feel empathy.

    But instead I walked away from the goats in shame.

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  • Sometimes you have to get a little dirty but it’s worth it! @nynjtc @njtrees @mevoearth @corybooker @ratmwakeup @pickupone #pickupone #plantatreecompetition #thegreenrevolutionshow #environmentaljustice #environmentalexpansion (at The Celery Farm Nature Preserve)

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  • “As women and men continue this work of clothing this naked Earth, we are in the company of many others throughout the world who care deeply for this blue planet. We have nowhere else to go. Those of us who witness the degraded state of the environment and the suffering that comes with it cannot afford to be complacent. We continue to be restless. If we really carry the burden, we are driven to action. We cannot tire or give up. We owe it to the present and future generations of all species to rise up and walk !” - Unbowed by Wangari Maathai 🌳🌎✨🌳🌎✨
    reflecting on the legacy of this amazing earth warrior goddess queen, founder of the Green Belt Movement, an organization that planted 40 million trees across Kenya, Nobel peace prize winning environmental justice activist and educator.
    As I witness the world being devastated by hurricanes, fire and flood the likes of which we’ve never seen, I shudder at the thought some people still think climate change isn’t a real thing. 😒😒
    We are here to love and protect the planet, not use and abuse it.
    We need her, she doesn’t need us. it’s past time for change!! 🌎✨🌎✨🌎

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  •      Planning scholar Karen Umemoto wisely wrote, “It would be naive to think that one could know the world from someone else’s shoes” (2009). Epistemology is the study of seeing the world from multiple perspectives, the theory and nature and the grounds of knowledge (Umemoto, 2009).  Umemoto asserts that studying epistemology is very important in planning because of the existence of epistemological differences between cultural groups, and the planner’s role in reconciling and accommodating these standpoints in the planning process (2009). Planners must be mindful of epistemology because when working with communities, they will encounter multiple epistemic standpoints, and must take those standpoints into consideration into the decision-making.  Appreciating multiple epistemologies does not necessarily mean that a planner will not reach consensus.  Rydin asserts that the purpose of planning is to handle multiple knowledges.  Indeed, “Knowledge is inherently multiple, with multiple claims to representing reality and multiple ways of knowing” (Sandercock, 1998). Rydin also acknowledges the importance of relying on both deliberative and collaborative approaches, she, along with other scholars acknowledge challenges with different epistemic standpoints (Rydin, 2014).  

         Before discussing epistemology, it is important to make the distinction between knowledge and information or data.  According to Rydin, what differentiates the former from the latter is the causation that is importance in knowledge.  Planners must understand the causal relationships between action and impact, which may be implicit in the data (2014, page 53). In the history of social sciences, epistemology has undergone significant change, from a modernist perspective to a post-modernist one.  In the modernist era, knowledge was seen as a unit that was held by experts or institutions, but over time, planners discovered that knowledge was generated through social networks and practitioners, not just academics and experts.  Now, it is accepted by planning practitioners and academics that diversity in planning is not just a fad, it is a necessity.  Umemoto offers that diversity in planning can be categorized into several main areas including theories of difference in planning, diversity in planning processes, models for planning in multicultural society, and the impact of planning and identity politics in communities of color.

         Naturally, there are difficult challenges when working within communities different from one’s own epistemology.  Umemoto writes, “We generally understand that there are culturally specific norms, values, and ways of interpreting the world that, if not understood, can hinder the participation of historically marginalized groups, even in the most well-intentioned planning efforts” (page 18).  Nevertheless, she strongly believes in planning in the midst of multiple knowledges.  She writes, “It is not unrealistic, however, to create the foundation for social learning that emphasizes multiple epistemologies within planning processes” (page 21).  Umemoto discusses five challenges that includes: (1) traversing interpretive frames embedded in culture, history, and collective memory; (2) confronting otherness in the articulation of cultural values and social identities; (3) understanding the multiple meanings of language; (4) respecting and navigating cultural protocols and social relationships; and (5) understanding the role of power in cultural translation (page 19).  However, despite these challenges, Umemoto also offers practical advice for planners to counter these challenges.  In the first challenge, a community might have a strong collective memory of its history and culture.  If a planner enters the community as an outsider in terms of the planner’s own ethnic or cultural background, this can taint how the planner is viewed and how the community interacts with him or her.  Umemoto urges planners to study the history of the community before entering, in order to gain a better understanding of how actions may be interpreted (page 21).  In the second challenge, Umemoto succinctly writes, “Trust is a critical component of the creation of a safe environment for the articulation of cultural values (page 22).  Due to the lack of collaboration that communities have encountered with planners (and developers) in the past, there is a suspicion of working with planners, much less sharing or articulating the community’s needs or values.  In the third challenge, Umemoto discusses the weight of our words.  She writes, “Language carries with it the power to discourage or encourage, express or release, legitimize or degrade” (page 23).  It is important that planners understand that even how they say something can make an impact (whether positive or negative) in the community they are working with.  She argues that although it might be impossible to know where the language discrepancies may be, that planners should be conscious of its existence, and be active in discovering which words or ideas may or may not resonate with a community.  

         The fourth challenge is respecting and navigating cultural protocols and social relationships, which can range from how people address each other in the community, the giving or receiving of appropriate gifts, to abiding by the community’s hierarchy which may be implicit.  The dilemma is when these protocols may go against widely held moral or ethical beliefs, or the beliefs of the planner.  In this scenario, Umemoto advises, “Depending on the role the planner sees himself or herself playing in view of the various traditions of planning, one may choose to respect cultural protocols or, in other instances, challenge them” (page 25).  Whichever route the planner goes, Umemoto advocates for planners to acknowledge existing protocols as much as possible, as ignoring or disparaging them may undermine their efforts.  The final challenge that Umemoto discusses is how cultural interpreters have power to either bridge the divide between planners and the community in question, or to widen the gap between them due to the interpreters’ own bias or moral code. This might be the most difficult of challenges, as sometimes, planners are at the mercy of these interpreters to have the opportunity to reach the community.  Umemoto acknowledges that the best-case scenario is a community leadership that is inclusive and believes in the good of the entire community, not just one sector (page 26).  Watson also asserts that, “Questions around knowledge are at one and the same time questions about power, and planners working in indigenous communities are unavoidably implicated in inter-subjective as well as intergroup power relationships” (page 123).  What she means by this is that the simple act of a planner going into a community has already created a power dynamic, for better or worse.

         In addition to the aforementioned guidelines that Umemoto offers to planners, she also advocates for finding planners who can “code-switch” – that is, planners who can move between different cultural languages.  The other alternative is the practice of community-led planning, where planners and community members can create a process together that is culturally appropriate and values cultural differences, which furthers social learning and capacity building (page 28).  Indeed, Rydin echoes Umemoto’s sentiment, as she describes planners as “co-producers of knowledge”, where planners should recognize the position of “more and less powerful actors” (page 57).  Watson steps even further by acknowledging that Western planners tend to value more theoretical and abstract approaches, and naturally in the Western mindset. Like other planning scholars before her, she recognizes that indigenous knowledge continues to be marginalized, and planning processes continue to reinforce the belief that indigenous communities are not capable of choosing the best actions for themselves (page 122). To counter these Western ideals, Roy suggests an epistemological approach called, “Urban Informality,” which in essence, is planning without the rigidity (sometimes known as the “unplannable”).  This informal manner of planning, which goes against every classical planning theory, legitimizes communities that are thriving by their own standards, not the standards imposed by an ivory tower.  Roy writes, “Informality can be seen to be expression of such sovereignty” (page 149).  Though radical in some regards, Roy’s ideas are already taking root all over the world empowering communities to make decisions that better their lives, with or without formal planners involved.

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