Re-Establishing Human-Nature Relations: Responses of Indigenous People of Indonesia to Covid-19

Indigenous peoples of the world, including those of Indonesia, were more potentially at risk for Covid-19, due to their being marginalized and thus their lack of access to necessary information resources. Despite being marginalized and vulnerably impacted by the pandemic, indigenous people of Indonesia had re-contextualized their indigenous strategies that enabled them to survive and even offer lessons worth considering: indigenous ecocentrism. Data on their ideas and responses to the pandemic were collected through weekly webinars, featuring representatives of indigenous people as the main speakers, personal calls, and supported by a series of fieldwork, including data on the situation before the pandemic. Their responses to the pandemic were commonly based on ecocentrism; that Covid-19 was an ecological disaster caused by human’s misconducts against humanity and human-nature relations. In response, they took responsibilities to perform eco-centric rituals, and called for a re-establishment of ecological human-nature relations to deal with Covid-19.

‘The wrath of God on children of disobedience’

The arrival of pandemic diseases (of which COVID-19 is the latest, but not likely to be the last) could be understood, along with impending ecological disaster and global warming, to be the major existential threats envisioned by, and facing, our contemporary culture. This article focuses on the use made of the theme of COVID-19 in the theology and ideology of the Westboro Baptist Church – a Calvinist and Primitive Baptist church founded in Topeka, Kansas in the 1950s by Fred Phelps Sr (1929–2014). While numerically small, the church has become infamous through its practice of picketing funerals, and has been characterized as a hate group espousing antisemitic and anti-LGBTQ positions. Through a reading and analysis of sermons and other published materials from the Westboro Baptist Church, the article maps the motif of COVID-19 as it is used by a church whose members perceive themselves as the heralds of an angry God.

Central Asia in the Soviet Command Economy

The five republics of Central Asia—Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan—spent the majority of the 20th century as part of the USSR and the Soviet command economy. Over this period, their economies grew significantly, as did the standard of living enjoyed by their populations. At the same time, the Soviet command economy, along with its particular application in Central Asia, created both significant barriers and long-term economic damage in the region. Local salaries and access to goods remained far below the Soviet average; agricultural production took precedence over industrialization and modernization; the combination of expansionist planning and resource extraction meant that over decades little was done to change the system even as ecological disaster loomed. When the Soviet command economy receded in 1991, it left an ambiguous detritus, one remembered as violently forced and perhaps unwanted.

The necessity of abolition

The international outpouring of abolitionist sentiment in the aftermath of the murder of George Floyd in Minneapolis in the spring of 2020 came as a surprise even to experienced activists and researchers. The context of the pandemic had thrown into stark relief the consequences of fraying commitments to social welfare and excess commitments to security, policing, and incarceration. This essay argues that the moment laid bare the necessity of abolition, not only of police and prisons but also of the industries which exacerbate ecological disaster. To support this argument on the basis of political theory and intellectual history, it returns first to W.E.B. Du Bois's account of "abolition-democracy" as prompted by a recognition of necessity. The essay then goes on to define "necessity via the philosophical dialectic of freedom and necessity, before finding that conception of abolition as necessity expressed in nineteenth century Black abolitionist thought. It concludes by returning to the present, in which the pathological freedoms of neoliberalism seem to call up the necessity of abolition in response.

The Law of the Cross and Climate Change

Globally we are entering into uncharted waters as the current cycle of decline lurches towards ecological disaster. Lonergan posits the law of the cross as the divinely enacted redemptive path for overcoming decline and restoring humanity on the path of genuine progress. Faced with the prospect of unprecedented global suffering, what is the moment of redemptive suffering that Christians and others are called to enact in response to the present decline? Drawing on Lonergan’s notion of a scale of values, the article considers responses at the personal, cultural, and social levels of value and the timeframes in which they operate. It will argue that in our current situation, only social change, in terms of economic and political action, can operate in a timeframe adequate to the urgency of the problem.

The Effect of Potentially Groundwater-Contaminating Ecological Disaster on Adolescents’ Bottled Water Consumption and Perceived Risk to Use Tap Water

We compared the extent to which a potentially groundwater-contaminating ecological disaster affected adolescents’ bottled water consumption and perceived risk to use tap water. The affected group consists of 221 adolescents (56.6% were girls, Mage = 15.44, SDage = 0.60), while the control group consisted of 156 adolescents (56.4% were girls, Mage = 15.50, SDage = 0.55). The Comprehensive Action Determination Model that explains pro-environmental actions was used as a basis for the comparison of adolescents’ bottled water use, both on mean and model-path levels. Perceived risk of tap water use was compared among affected and control groups (i.e., quasi-experimental manipulation check). The affected group perceived tap water use as riskier than the control group, although the difference was marginal. The affected group also demonstrated significantly lower intention not to consume bottled water than the control. Interestingly, however, path-level comparisons indicated that affected adolescents were more effective in translating their perceived control over sources of clean drinking water into intention to consume tap water.

Is archaeology conceivable within the degrowth movement?

Since the 1980s, archaeology has been further embedded in a reinforced and accelerating capitalist ideology, namely neo-liberalism. Most archaeologists had no alternative but to adapt to it through concessions to the free-market economy and to the so-called mitigations taking place within development. However, it is now apparent that the ongoing global socio-ecological disaster we are facing cannot be reversed with compromises but rather with a radical engagement against the injunctions of competition and growth. I suggest that we must anticipate the necessary transformations of archaeology in the coming decades, before archaeology becomes a technical avatar of the neo-liberal dogma, or before its complete annihilation for being deemed ‘superfluous’ (Wurst 2019, 171) by the capitalist regime. In this paper, I will use the idea of ‘degrowth’ to propose a new paradigm for archaeology by applying the concepts of civil disobedience, voluntary simplicity, redistribution of means and the ethics of no-growth.

Re-living a Common Future in the Face of Ecological Disaster: Exploring (Elements of) Guarani and Kaiowá Collective Memories, Political Imagination, and Critiques

How to re-member a fragmented world while climate change escalates, and green growth models reproduce coloniality, particularly in Indigenous territories? What can be the concrete contributions from different scholarly disciplines to a broader decolonial project? These questions are debated by decolonial scholars who call to re-think our practices within academic institutions and in the fields that we study. This article contributes with a decolonial perspective to sociocultural psychology and studies on Indigenous knowledges about climate change. Through ethnographic methods and individual and group interviews, I engage with indigenous Guarani and Kaiowá participants’ knowledges and practices of resilience opposing green growth models in the Brazilian state Mato Grosso do Sul. Their collective memory of a different past, enacted through narratives, rituals, and social practices, was fundamental to imagine different possible futures, which put in motion transformation processes. Their example opens a reflection about the possibilities in connecting sociocultural psychology’s work on collective memory and political imagination to the broader decolonial project, in supporting people’s processes of re-membering in contexts of adverse conditions caused by coloniality and ecological disaster.