Climate Change

By Irene Florez and Viral Gokaldas

On an Eco-bus tour of Detroit during the 2010 U.S. Social Forum, 17-year-old Janice Nyamakye strives to capture everything with her video camera: the tour guide’s comments, the city sights, as well as the ‘sites’—a dirty incinerator, salt mining operations, and power plants—all located in low-income communities of color. The tour informs Nyamakye’s own work in environmental remediation back home in Worcester, Massachusetts where she has been involved with Toxic Soil Busters (TSB) for the past four years.

As an organization, TSB effects improvements in the lives and environments of urban youth by employing them to first test local soil for lead levels, then remediate and redesign affected environments as needed. “We are a youth-led cooperative business,” says Nyamakye proudly. “The youth do everything.” As a videographer, she uses media to connect different EJ communities and amplify the message of youth working for environmental justice. From California to Massachusetts, groups like TSB, Grind for the Green (G4G), and Third Eye Unlimited are using new outreach methods to successfully reach a new generation of information-seeking cyberkids. And increasingly, youth interested in acting for environmental change are finding outlets through national organizations like It’s Getting Hot In Here (itsgettinghotinhere.org) and SustainUs: US Youth for Sustainable Development (sustainus.org).

By Crystal Carter

Raheem Payton used to think nothing of littering streets until he discovered his community garden. Now he is angry that he and his friends ever did such a thing. “I’m an advocate for putting your trash in the right place now,” he says, “and I try to keep my friends on the straight path, too.” Payton discovered his calling earlier than other youths through a program called Literacy for Environmental Justice (LEJ) in the Bayview district of San Francisco. Founded in 1998 by a coalition of youth, educators, and community leaders, LEJ addresses the ecological and health concerns of Bayview-Hunters Point and surrounding communities of southeast San Francisco.

The project that Payton participates in operates a native plants nursery at a former dumpsite near Candlestick Park. The garden is the primary supplier of plant stock to two major restoration projects in San Francisco—Candlestick Point State Recreation Area and Heron’s Head Park.
Payton works three hours a day in the garden transplanting starter plants into larger pots to be taken to one of the restorations sites. Already, the 18-year-old is hooked on gardening.

“I want to major in landscape architecture [and] design gardens to encourage cities to be healthier and better looking,” he says. Community organizer for Green Action, Marie Harrison says, “These children are gaining knowledge that is quite valuable. If there ever was a disaster these children would know exactly how to sustain themselves.”

By Mickey Ellinger with photography by Scott Braley

What will it mean to our oil-steeped economy when we run out of cheap oil? Will it mean the ruined warlike world of Mad Max or the peaceful post-industrial tribalism of Ursula LeGuin? Is there a model for a modern urban post cheap oil society? How, for example, will schools and hospitals provide nutritious meals when there is not enough fuel to haul produce to urban markets. The answer is urban cooperative farming.
Utopian though it may sound, the idea is actually Cuban. Cubans are actively using urban gardening—an after-work hobby—to help them shed an oil-dependent plantation economy and create long-term sustainability.

Building a Post–Plantation Cuba
The small island nation of Cuba has been exploited in the world economy since Christopher Columbus stopped by in 1492, beginning a process of extermination for the native populations and sowing the seeds of a plantation economy based on slave labor. For most of the last 500 years, Cubans have grown sugar, coffee, and tobacco for foreign markets: first Spain, then the U.S. and the Soviet Union.

By Jose Flores

Former autoworker Rich Feldman began working in Detroit’s auto plants in 1970 with a belief that labor unions were the driving force of revolution in the U.S.  Like other young activists at the time, he joined the factories to organize workers after having been involved in the radical student movement of the 1960s. Today, globalization has decimated the autoworkers. (Figures from the Bureau of Labor Statistics show that in this decade alone, the number of autoworkers in Michigan has decreased from 320,000 to 109,000.)

At the old abandoned Packard plant just outside downtown Detroit, Feldman reflects: “It’s the end of the economic American dream, which was also very destructive. On one level we have to grieve, but we also have to welcome it. Now we can move on to create another kind of American dream that is based on quality of life versus a standard of living.”

Out of necessity, the people of Detroit are shaping alternatives to the urban wreckage left by the collapse of the auto industry. And new possibilities are emerging across the city: Eastside residents have transformed their neighborhood into an outdoor public art exhibit with waste materials collected from vacant lots.  Just a short drive away, a group has purchased storefronts, planted fruit trees along a few city blocks, and renamed the area “Hope District.” Elsewhere, another group has reclaimed two acres of unused and underutilized land in the city to grow produce that feeds community members. In short, the movement in Detroit is putting forth a model for creating solutions rooted in frontline communities and place-based relationships.  

By Jeff Conant

On the final day of the 2010 United States Social Forum scores of local activists and several hundred of their allies from across the country held a series of rallies targeted at the city’s municipal waste incinerator. The Social Forum had chosen Detroit because the city represents all the vast failures of corporate industrialism and immense possibilities for renewal. The closure of the incinerator four months later, temporary though it may be, showed the prescience of the Forum in its choice of target.

Given the wide range of themes discussed at the forum—from immigration to gender to militarism to media justice—and the broad set of issues facing Detroit—from evictions to utility shutoffs to unemployment rates of up to 50 percent—the focus on the waste incinerator for the forum’s closing action was significant.

As the marchers made their way through the nearly vacant neighborhoods of this once thriving metropolis, one chant evoked a complex web of memories. To locals, “Detroit shall burn no more!” brought to mind the 1967 race riots that resulted in thousands of buildings being burned, as well as the inner city arson incidents of the eighties, when property owners would burn down their unmarketable homes for insurance under cover of Devil’s Night (the night before Halloween). This time around, however, the metaphor served to connote the burning of waste and rising global temperatures.

By Gopal Dayaneni

Imagine waking up on December 1, 1999, and learning about the World Trade Organization (WTO) for the first time by watching it fall apart. The catalyst? An internationalist “inside-outside” strategy that leveraged people power on the outside to provide political space inside for the Global South and civil society organizations. (A note on the WTO.)

The potential for such a political moment is once again upon us, exactly 10 years after the collapse of the WTO in Seattle, Wash. This time, it’s the 15th Conference of Parties to the United Nations Framework Convention on Climate Change (UNFCCC), which will meet in Copenhagen, Denmark on December 7, 2009, for 12 days to forge a climate policy that will succeed the initial commitments set by the Kyoto Protocol of 1997. The goal is to substantially reduce atmospheric concentrations of heat-trapping greenhouse gasses while addressing the consequences of climate disruption already underway. Global warming has already disproportionately impacted the small island states, coastal peoples, indigenous peoples, and the poor throughout the world, particularly in Africa.