Category Archives: Eco-Awareness

Only the ‘Eco-Awareness’ columns from 2021 onwards are accessible here. For older Eco-Awareness columns by Larry Speight please click on the “Go to our pre-2021 Archive Website’ tag on the right of this page. Also see ‘Eco Echoes’ – a selection from his columns – in ‘Pamphlets’ under ‘Much more’ in the menu bar.

Eco-Awareness with Larry Speight: The new colonial power

Eco-Awareness, Nonviolent News, , , ,

Larry Speight brings us his monthly column –

The new colonial power

Reading the recently republished book Decolonising the Mind (1986) by the award-winning Kenyan author Ngugi Wa Thiong’o prompted me to think about the ways, if any, the predominant western mindset has been colonised by the powers that hold sway over our life.

Thiong’o’s thesis is that the minds of African people, who are not the descendants of European settlers, have been colonised by the language of the countries that ruled over their continent of 54 countries through military might. Language is more than a medium of communication but a means of transmitting culture. (The only country that was not colonised by a European power is Liberia which was formed by emancipated slaves in 1847.)

Colonialism, which did not end in the 1960s as widely believed, not only seeks to retain control of the lands of the subjected people in order to exploit what they would call natural resources, the labour and ingenuity of the oppressed people but seeks to erase their culture. This includes farming methods, systems of wealth distribution, sense of community and their understanding of humankind’s place in nature which of course we are an integral part.

From the 1500s onwards the British, Dutch, French, German and Portuguese sought to eradicate indigenous cultures leaving no trace that they ever existed. In many regions such as Australia, the Americas, islands in the Pacific and Caribbean they succeeded in their efforts. Where physical extermination was not possible, or desirable from the perspective of the colonisers wanting cheap labour and consumers, they sought cultural annihilation through using language and religion to create a mindset that aligned with that of the colonist whilst ensuring that the subjected peoples were imbued with a sense of abiding inferiority vis-a-via their overlords.

As Thiong’o writes the: “most important area of domination was the mental universe of the colonised, the control, through culture, of how people perceived themselves and their relationship with the world. Economic and political control can never be complete or effective without mental control.”

Formal education and religion have for centuries been used to imprint a cosmology on minds. These two powerful agents of socialisation were joined in the course of the twentieth century by radio, cinema and television with large companies influencing spending habits through psychologically scripted advertisements, sponsored TV shows while the dissemination of the cultural values of the dominant paradigm were imbedded across the mass media output.

At the time of broadcast the imbedded values and depictions of how the world is thought to be might for some have been hard to detect as they were considered to be accurate and authentic and as ordinary as the wallpaper in our living room that we don’t see. However, looking at archival material many of the cultural views are blatantly obvious. John Wayne films are a case in point. In these films, which span three decades, women are depicted as less capable than men, the indigenous peoples of the U.S. as unruly, violent and malicious and black people are largely absent and when they have a presence play subservient roles.

The question we need to ask is who is colonising our minds today and with what cosmology. The three main disseminators of cultural values and norms in the twentieth century have been joined by a fourth, the internet which is dominated by what is called artificial intelligence (AI).

The internet is in the command of powerful companies such as Apple, Amazon, Meta, Microsoft, OpenAI and Alphabet the parent company of Google. A few decades ago, these companies did not exist but today they own approximately twenty percent of the global economy and their CEOs are billionaires. They are not benevolent or ideologically neutral but have an intrinsic interest in maintaining the international economic order in its present form, increasing the financial profits they derive from it and the political and cultural influence their wealth brings. In terms of their reach, power and financial resources they can rightly be considered as imperial powers.

Whereas the nationalist-based empires of the past 500-years sought compliance from the people they subjugated by the imposition of their culture through language and the disempowering message of religion as embodied in the idea of a saviour and moral unworthiness, the digital colonial powers seek a different outcome.

This is one in which people hold that convenience is the gold-standard of the good life and the way this is obtained is through ownership and mastery of digital devices. Part of the lure is the sense of control digital technology gives people over their life. The newer the device, such as a smartphone, the more convenience they feel they have enabling them to do things that once were the reserve of mythological gods such as talking face to face with people on the other side of the world.

Although the outcomes the imperial powers seek appear to have changed from one of inducing a sense of powerlessness and inferiority in the people they reigned over to people having a sense of control over their life the essentials in regard to how we view and interact with nonhuman nature have not changed.

The modus operandi of the transnational companies and the majority of governments most of the time is to treat nonhuman nature as a warehouse of resources for humans to use without regard to consequences. In response to science highlighting the ecological folly of this and in countering people’s negative life-changing experiences of climate breakdown, loss of biodiversity and multiple types of pollution, the imperialist powers have it seems succeeded in persuading the majority of people that a thing dubbed green technology will enable us to continue to gobble-up the Earth with a clear conscience on the basis of the belief that there is no alternative to consumer capitalism.

In the digital age the colonised mind is one in which peoples’ ability to formulate a view of humankind’s place in the world on the basis of verifiable evidence underpinned by active compassion for all, including nonhuman life-forms, has been anaesthetised.

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l An A4 mini-poster for home printing on colonisation of the mind, based on the above piece, is available at https://innatenonviolence.org/wp/wp-content/uploads/2025/09/Colonisation-mind-1.pdf and in the general posters section of the INNATE website https://innatenonviolence.org/wp/posters/

ECO-AWARENESS with Larry Speight:   A life-affirming funeral

Eco-Awareness, Nonviolent News, , , ,

On the occasions you are able to extract yourself from the bedlam of everyday life and immerse yourself in woodland or bracken-covered hills far from the sound of motor vehicles and blipping phones you will, if mindful of what is going on around you, likely notice that nonhuman life goes on without regard to human beings.

If in a woodland you will notice that the nectar seeking insects are self-intent and have no regard for you. The trees that have grown from seeds into tall, multi-branched, wide girth majestic beings will one day fall to the ground where they will decay and become part of the soil which sustains life. Visit an ancient woodland, even a moderately old one, and you will see flora in various stages of the life cycle all around you. The fallen, moss covered tree you happen to be sitting on might well have saplings growing out of it. By way of contrast humans are the only species who in death take from the earth and harm it rather than enrich it and thereby sustain life. We are the bio-world’s vandals and wreckers.

Take the average Irish funeral. When a person dies their body is injected with formaldehyde, a toxic chemical, in order to make them look as if they were not dead. They will be dressed in toxic clothes, placed in a brass handled, polyester-lined wood coffin with no inquiry likely made about where the wood and brass were sourced or where the coffin was manufactured. The deceased will have a religious service, perhaps attended by hundreds of people who will arrive and depart in their fossil fuel driven vehicles. Many will then drive to the place of burial which will once have been home to millions of microorganisms and part of a wider habitat. It will now be the site of life-killing leakages over a prolonged period of time. Marble headstone and curbs, transported by fossil fuel powered ships and lorries, will mark the grave upon which it is common for the grieving to lay artificial grass and flowers. These will have been made in a carbon-intensive manner, most likely in China, and transported by CO2 emitting vehicles.

Even if the dead are cremated there will be negative ecological consequences with the release of global warming gases and other pollutants which have a serious adverse effect upon the climate and biosphere. The mercury in dental fillings will be sent into the atmosphere and from there find their way into the food chain.

This is not the full tally of the ecological cost of the average Irish funeral. It is common that after the burial or cremation the mourners will gather in a community hall where lunch will be served which is usually sandwiches, cakes and biscuits along with a choice of tea, coffee or a sweet drink. Inevitably meat and diary produce will be an integral part of the lunch which could well be accompanied by a supply of plastic utensils. The production of meat and dairy is a significant source of global warming emissions, water pollution, loss of biodiversity and in some cases animal suffering.

Whilst death in nonhuman nature brings forth life, as in the Thunderbird or Phoenix of the mythology of indigenous North American people, the modern-day funeral brings death to other life forms and through degrading the biosphere harms human life itself.

Part of the irony of this lies in that the average Irish funeral is a profound religious event. Before death the hope of the deceased will likely have been that when they die they will be welcomed into Heaven where they will reside for eternity in the presence of God and family and friends who died before them. In the light of how most funerals are conducted this is akin to wanting to be invited to a garden party after you have trashed the host’s garden and smashed up their much-loved vintage car.

The expectation of being welcomed by the Creator after trashing their handiwork highlights the monumental disconnect between human society and the natural world we are a part of. If we foresee ourselves having a modern Irish funeral then our death will diminish the effectiveness of the processes that sustain life.

Fortunately cultural traditions change, even the most hallowed ones, such as how the dead are treated and funerals conducted. To avoid our death begetting death we can leave written instructions asking that our remains not be injected with formaldehyde, that we be dressed in worn clothes made of natural fibers. If there are none in your wardrobe they can be purchased for a reasonable price from a charity shop.

We are not obliged to be put in a wood coffin, or a coffin at all. We can simply be wrapped in a shroud; a well-worn cotton bedsheet would do. After we have been lowered into the ground there is no need to enclose the site with marble curbs and a headstone and the enclosure filled with decorative stones or adorned with artificial grass. A fruit tree can mark the site instead.

Those wishing to attend the funeral can be asked to car share, travel by bus, cycle or walk. The lunch in the community hall can be vegan, free of plastic utensils and paper napkins. The life of a tree can be saved, along with all the creatures that depend on it, through pinning the order of service on a notice board and writing the memorial on the back of used paper.

A life-affirming funeral rather that the dominant mode of present-day funerals is the one that is more rooted in tradition. A hundred years ago there would for instance have been no plastic utensils, paper napkins, individual order of service cards and very few of the mourners would have had a car to travel to and from a funeral. Further, a life-affirming funeral is by far the least expensive and therefore could be your last act of love for your next of kin.

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Eco-Awareness with Larry Speight: Devouring the future

Eco-Awareness, Nonviolent News, ,

Aside from the exceedingly disturbing daily news coverage about the ongoing genocide in Palestine, Putin’s war on Ukraine and the occasional account on the war in Sudan in which an estimated 24.6 million people are suffering acute hunger, are the regular reports of the dismal state of the health of the biosphere. The most recent one to get media attention is the ‘State of the UK Climate 2024’ by the UK Met Office which states that the extreme weather we have experienced on these islands over the last few years is the new norm.

Among its findings is that the UK climate has been warming at approximately 0.25 C per decade and the last three years have been amongst the warmest on record. Winters are getting wetter, the leaf-season is getting longer, frosty days are becoming fewer, severe storms and flooding have become more frequent and the rise in the sea-level is accelerating. The Met Office says that 2025 is on track to be the warmest since records began in 1884. So far this year there have been three extended periods of exceedingly hot weather and large parts of the Republic of Ireland and the UK are experiencing drought with restrictions placed on the use of water.

Bad as this weather is for our health, farming, biodiversity, personal convenience and finances the young of today will in future years likely look back on this decade as a period of mild weather and good living. This is because scientific studies suggest that the warming world is going to lead to the collapse of ecosystems and thus the global economy including agriculture as we know it.

The science-based expectation is that by 2070, which is within the expected life-span of many alive today, one third of the planet will be uninhabitable which means that three billion people will have nowhere to live. While most of these people are in the global south, what was once called the Third World, they also live in our own archipelago.

Factors that will account for the loss of habitable land include drought and the rise in sea level caused by the melting of glaciers, the Greenland and Antarctic ice sheets and ocean thermal expansion. According to the high-level emission scenario, which given the steady rise in the outpouring of global warming gases is more likely than the medium and low-level emission scenarios, the sea level is projected to rise by over 100 cm by 2100, with, as the UK Met Office graph shows, a rapid rise occurring after 2050.

The predicted rise in sea-level will render every coastal village, town and city on this island uninhabitable as well as settlements build by major rivers. Unlike in the story of Noah’s Ark there will be no place of refuge, no place we can paddle or sail to as most countries will suffer a similar loss of habitable land if not caused by the rise in sea level then by prolonged drought. In some cases the loss will be due to both.

What is utterly bewildering is why in knowing that the only outcome there can be from our consumer-based way of life is the creation of an inhospitable world that is unable to provide sustenance for our children are we so set on hurrying towards this catastrophe? The horror of which could be said to be depicted by Francisco de Goya’s 19th century painting of Saturn devouring his son (on display in the Museo de Prado, Madrid).

The truth is we are Saturn in that through our sense of entitlement, love of convenience and ravenous appetite for goods and experiences, underpinned by the religious-like belief in continual economic growth, we are devouring our children’s future. We are gobbling-up all the food on the table leaving nothing for those you will come after us.

A plausible explanation for the disconnect between our behaviour and its unpleasant outcomes, which many millions are experiencing today in the form of extreme weather events and chronic poverty is that we often fail to see the world as it actually is. As Leor Zmigrod points out in her book The Ideological Brain (2025) “We comprehend only a fraction of reality and neglect its entirety.” (p.170) This is largely due to the fact that we overlook inconsistencies and irrationalities that challenge our view of the world.

Aware of it or not many people are prone to screen out, downplay and ridicule information that undermines their worldview including religious beliefs they might hold. In wishing to maintain the imagined integrity of an outlook some will go as far as telling themselves that in particular circumstances 2 + 2 = 7. In politics and business this can take the form of telling oneself that although a certain type of behaviour is immoral it is warranted. This might be selling weapons, or allowing the transfer of weapons, to a government that is committing genocide. Or it might be lobbying for the opening of a mine that will ruin habitat, farm land and poison rivers and aquifers. It includes fly-tipping and throwing litter out of car windows.

As reality can be what we conceive it to be as illustrated by the case of seeing an object or animal on a dark night as something other than what it is, we as a society have opted to believe that the meaning of life is to be found on shop shelves, owning a large bulky personal vehicle, having a beach-holiday, wearing the latest fashion or having whatever we think confers prestige and thus allows us to feel that we are significant and live meaningful lives.

Yet, if we don’t awaken to the negative consequences of how we live our descendants will regard us as either villains or completely deluded. How, they will ask, did we with our technological inventiveness, amazing management skills, ability to create artistic wonders and immense capacity for compassion allow ourselves to believe in the fairytale of unlimited economic growth without catastrophic consequences. 


	

	
	

		
			



							


	

		
				

			Eco-Awareness with Larry Speight: Water, uisce, agua, eau, voda, maji, ma’a
		

		
		

			Eco-Awareness, Nonviolent News, 					

	


		

		
Larry Speight brings us his monthly column –


Wherever we go in the world a word we will quickly learn to speak in the language of our host country after hello, good-bye, please and thank you is water. 


As we can’t live more than three or four days without fresh water one would think that we would take better care of what globally is a scarce resource and locally can swiftly become one. As an island people who are surrounded by water, whose terra firma has ample lakes and rivers and where we expect it to rain at almost any time to think of fresh water as scarce is counter-intuitive. 


The facts speak for themselves which is that most of the world’s water is undrinkable without expensive technological intervention. This is because 96.5% of water is sea water and much of the remaining 3.5% of nominally fresh water as found in rivers and lakes is immediately unusable as we have poisoned it. Aquifers contain approximately 33% of fresh water of which, according to the Stockholm International Water Institute, a third are depleted and according to the UNEP a high proportion are severely polluted. 


The cryosphere, which are glaciers, ice caps and permafrost, hold 70% of the Earth’s fresh water. While relatively unpolluted the cryosphere is rapidly melting because of global warming. 


Although the human body is commonly thought to be composed of flesh and bones, 60% of our physique is water. Another interesting thing about this solvent is the first forms of life originated and evolved in water. We, like so many other life-forms, are water-infused.


Given that we are largely composed of water, are physically sustained by water, emerged from water and depend on it for a wide variety of activities including washing ourselves, our clothes, cleaning our homes and growing food it is not surprising that in ancient Ireland bodies of water were thought to have a divine origin and were regarded as sacred. 


Lough Erne for instance, which is the fourth largest body of water in Ireland, is named after a woman called Érann. In Irish mythology there are three stories about the lough’s origin. One, which resonates with other mythological stories about the origins of Irish rivers and lakes, is that a mythical woman named Erne, who was Queen Meabh’s lady in-waiting, fled with two other women from Cruachan, County Roscommon in fear of a fearsome giant and on drowning their bodies dissolved to become Lough Erne. 


The Rivers Bann, Boyne and Shannon are other bodies of water reputed in Irish mythology to have their origin in drowned mythical women signifying their divinity. In spite of the mythology attached to our waterways, and our dependence upon them, we treat them as open sewers. Northern Ireland Water (NI Water) certainly does by the regular release of sewage into them as we know to be the case with Lough Erne, Lough Neagh and Strangford Lough.


NI Water are thought to be responsible for 24% of water pollution, agriculture 62% and septic tanks 12%. Another source of pollution is run-off from roads. As NI Water is a government owned company we the tax payers are the shareholders and can lobby our politicians to ensure that it treats our waterways in a way that enhances their ecological health which means not treating them as part of the sewage network. To do this it needs adequate funding which means that the public should be asked to pay the money required. The payment would not be a give-away but an investment in our wellbeing, that of our offspring and our entire bioregion.


This idea of paying more for our water is supported by the independent watchdog the Northern Ireland Fiscal Council, which in a report in early June said that “The fundamental constraint on NI Water is a budgetary one”. In wanting to retain favour with the electorate the two major political parties in the Executive are opposed to direct water charges. 


A similar situation exists in the Republic of Ireland where the water authority, Uisce Eireann, is a public body and the government plans to charge households only for excessive use which is 1.7 % above the average household amount of 125,000 litres.


In both jurisdictions, where the major source of water pollution is agriculture, the farming community, as represented by their unions, is dead-set against making the types of changes that will result in the elimination of nutrients and chemicals that are harmful to aquatic life. These include reducing the size of the dairy herd, better slurry management, creating buffer zones around waterways, planting native trees to prevent soil erosion and ensuring medicines given to animals don’t enter the water system. 


To this end governments need to ensure that farms are economically viable. 


It is a case of the authorities joining the dots and recognising that clean water is the basis of a healthy ecosystem, thriving and ecologically sustainable farms, is essential to building new homes and providing jobs across the economy including in outdoor pursuits which enhance physical and mental wellbeing. 


There is a need for close cross-border cooperation on water quality and other eco-issues as we live a single bioregion with many bodies of water straddling the political border. Lough Melvin with its waters at one and the same time in County Fermanagh and County Leitrim is an example of this. The bio-rich waters of Lough Erne flow through County Fermanagh and into the sea at Ballyshannon in County Donegal. 


The fact that farming families have an invested interest in passing on ecologically viable farms to their descendants gives us hope that regenerative farming will be embraced. A delay in doing so serves no one’s interests. 


To treat our bodies of water with the respect they deserve, as something precious, would be in keeping with the ancient belief that water is sacred. For us in our homes and places of work this means not letting the tap run, reporting leaks and not flushing sanitary products down the toilet.


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			Eco-Awareness 
		

		
		

			Eco-Awareness, Nonviolent News, , , , 					

	


		

		
Larry Speight brings us his monthly column –


Our cultural heat dome


We are inclined through habit, conditioning and inertia to live in the pond circumstances have placed us in and are reluctant to change one iota of the negative aspects of how we live even when advised to by a concerned professional such as a medical doctor, counselor or psychiatrist. Many of us are so habituated to how we live and the prism through which we make sense of the world that we put up with the restrictions, burdens, boredom and for some the nagging sense of a life unfulfilled because change takes effort and involves social, financial and self-esteem risks. 


Our inclination to live as we have always done is the real impediment to whole-heartily addressing the ecological catastrophes and social justice issues that exist locally and globally. Ecologically these include the degradation of the life support systems we depend upon namely water, air, and in the case of organisms, their extinction. The latter includes not only birds and mammals but pollinators and the multitude of micro life-forms of which healthy soil is composed. 


The most serious and prolific of social justice issues are those that are out of sight. Among these are the millions of underpaid and poorly treated workers shackled by overseers to workstations in China and countries in S.E. Asia who produce much of what people in Ireland regard as indispensable not least of which are clothes and digital devices. 


Almost completely absent from our mental audit of the world is the human suffering and destruction to eco-systems caused by mining the raw materials that are used in the manufacture of these consumables as well as the ecological costs involved in the transportation, packaging, storage and eventual disposal of them. Few will be aware, as the thinktank Circle Economy tell us, that a colossal 106 billion tonnes of materials are used by the global economy every year. Much of this, even the things that can be resold, repaired and recycled, end up in landfill sites, and as has been well documented, in the marine environment. 


Our complacency is such that instead of taking action to stop the bleeding of our living Earth we advocate that government and corporations increase the level of bleeding, deceiving ourselves of the reality of what we are doing. The euphemism for the butchering of our biosphere and the suffering it causes, especially to indigenous societies, is ‘economic growth’. 


The idea that continual economic growth is an all-round good thing is so embedded in our psyche that the news presenters and commentators on media outlets that proudly claim to be impartial frame economic growth in celebratory terms and lament indicators of ‘economic stagnation’. This fossilised thinking is prevalent across our cultural firmament. 


An illustrative example are the spring and summer weather forecasts. When this spring’s temperatures across our island reached 22 and 23 Celsius on a daily basis the weather presenters used cheery words when announcing the prospect of further dry days some going as far as encouraging their audience to light barbecues. 


No mention is made of the fact that without regular rainfall the rivers, lakes, reservoirs and aquifers become depleted with the result that society suffers. This includes industry, agriculture, hospitals, schools, day centers and homes. Prolonged spells of high temperature cannot only cause inconvenience but they affect mortality rates. A study published in Nature reports that between June and September 2023 an estimated 47,690 people across Europe died from heat-related causes. 


Climatologists describe extended hot dry periods as heat domes in which a large area of high pressure in the atmosphere traps hot air preventing it from escaping. It could be said that the predominate ideas concerning economics and what it means to live a meaningful life are trapped in a cultural heat dome. The dome is forged by the formal education system, religion, government policy, advertising and social media to the end of sustaining consumerism whose reason d’etre is not wellbeing but capital accumulation. 


The expected outcome of the ideas trapped in our cultural heat dome is contained in the global warming statistics which indicate that the warming of the planet is on an upward trajectory and expected to reach between 2.5 and 2.9 Celsius above the pre-industrial level by the end of the century. This breaches the 2015 Paris Agreement’s 1.5 Celsius global warming threshold above which the edifice of global civilisation could well collapse. 


A life-support system that shows every sign of functioning below the capacity required to sustain civilization is the collection of life forms known as biodiversity. Given that 75 % of global food crops are dependent on pollinators including bees, butterflies, bats and birds the rapid decline of these combined with the decrease of soil fertility could see the demise of the intensive agricultural system that has developed since the end of the Second World War. 


In regard to this the International Trade Association informs us that 80% of the food eaten across the whole of our island is imported. This includes animal feed, fruit, nuts, vegetables as well as a wide range of processed foods. Our vulnerability, not only as an island people but as a global community, is compounded by the digitalisation of almost every sphere of our lives as well as our dependency on the complex, highly sensitised supply networks. 


It is sobering to think that civilisation is the proverbial camel waiting for that last straw to be placed upon our back. 


We, however, don’t have to accept the self-harming ideas trapped in our cultural heat dome. These include that nonhuman nature has no moral standing and there are no alternatives to continual economic growth and our highly circumscribed political democracy. These are not laws of nature. They are cultural, time specific, and can be changed through education. A good start would be for schools to teach the new generations how to process their emotions, critique ideas, make and repair, grow and preserve food in an ecologically friendly way and apply empathy in the nonviolent resolution of conflict. 


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			Witness as a form of nonviolent resistance
		

		
		

			Eco-Awareness, Readings, , 					

	


		

		
by Kate Laverty


Witness is one of the quietest, yet most powerful forms of nonviolent resistance. To witness is to stand present—to injustice, to suffering, to oppression—and refuse to look away. It is an act of moral courage that declares: “I see, I will not be silent, and I will not allow harm to happen unnoticed.” In a world where denial and distraction often shield systems of power from accountability, the simple act of being present becomes radical.


Witnessing has deep roots in civil rights movements, truth commissions, and protest traditions. From the silent vigils of the Mothers of the Plaza de Mayo in Argentina to those who document state violence and systemic racism, witness serves not only to expose truth but to humanize it. It resists the erasure of lived experience, especially of those most marginalized, and demands that we reckon with it.


As a practice, witness involves listening with empathy, showing up in solidarity, and holding space for stories that are too often ignored. It does not demand control or impose solutions, but rather insists on the dignity of those suffering and the responsibility of those who can act.


In Northern Ireland, the legacy of witness can be seen in peace trails, remembrance vigils, and community storytelling initiatives that bridge divides. It creates pathways for reconciliation by fostering empathy and shared truth. 


We’re beginning our own community storytelling work in Forthspring Intercommunity Group, building on the Five Decades Project. And I’m learning, witness is not passive.  It disrupts silence. It holds power to account. It reminds the world that someone is watching, someone cares, and someone will remember. And in that remembering, injustice begins to lose its grip.


As a form of nonviolence, witness teaches us that presence matters. That showing up, with compassion and conviction, is a force for change. It is the first step in transforming pain into peace.  In a world where denial and distraction often shield systems of power from accountability, the simple act of being present becomes radical.


Youth workers know this intimately. In the face of genocide in Palestine, our ability to act has often felt limited. Donations to provide aid or extract families are necessary but ad hoc; they respond to crisis but don’t shift the underlying structures. What remains, consistently and insistently, is our witness. Bearing witness—through protest, through vigil, through conversation with young people—is sometimes the only tool we have to resist, to raise awareness, and to show unwavering solidarity.


Events like the IPSC Barclays Belfast protest (Saturdays, 11:00–13:00) and the Aldergrove (Belfast International Airport) Peace Vigil (Second Sunday of each month, 14:00–15:00) are more than symbolic. They are anchoring points in a brutal news cycle—reminders of our collective commitment to justice. These acts of public witness keep me focused. They reaffirm that being seen, standing still, and refusing silence is a form of protest that honours our value of nonviolence.


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Kate Laverty is director of Forthspring Intercommunity Group in Belfast. Contacts: director@forthspring.com and 07746984833 


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			Eco-Awareness with Larry Speight: The recent wildfires
		

		
		

			Eco-Awareness, Nonviolent News, , , , 					

	


		

		
by Larry Speight –


March and early April were the driest and warmest on this island in 60 years. This means that if you are under sixty they were the driest and warmest spring months you will have experienced during your entire life. Many people appreciated having sunny June weather in early April, taking the opportunity to spend more time outdoors than they usually do and if this involved physical activities such as gardening, walking, running or cycling this would likely have improved their physical health and emotional wellbeing. 


The warm weather also benefited a whole range of life forms with a host of insects on the wing and in the undergrowth providing nourishment for bats and birds including the cuckoos who travelled all the way from the Democratic Republic of Congo to County Fermanagh and other parts of Ireland to feast on them. While we and our nonhuman neighbours took advantage of the summer-like weather in life affirming ways a few but significant number of people set fire to delicate, bio-rich, CO2 absorbing peatlands and gorse covered hillsides.


The Northern Ireland Fire and Rescue Service reported that over this dry sunny period they attended 300 wildfires most of which they thought were set deliberately. Some of the most destructive were in the Mourne Mountains in County Down including one on Slieve Binnian and another near Hilltown. In the latter 100 firefighters fought to extinguish the fire over a period of two days. People in Newcastle complained that they were suffering from smoke inhalation.


In County Fermanagh there were wildfires in Belleek, Brookebrough, Cuilcagh and Lisnaskea. During the same period there were a large number of wildfires in the Republic of Ireland one of which was in Nephin National Park in County Mayo which turned a bio-rich habitat into a dead zone and destroyed a specially designed boardwalk eliminating peoples’ access to the peatland park.


Many people were upset and bereaved on learning about these catastrophes while at the same time baffled as to why people would deliberately destroy ecosystems which are not only home to multiple forms of life but provide humans with a life enriching amenity including services such as absorbing climate altering CO2 emissions, purifying water and providing a haven for pollinators.


Although the destruction seems to defy comprehension it was not as many have said mindless. The perpetrators have minds which means they have reason, impulse and motive. The wildfires were imagined, planned, rationalised and then acted upon. In the absence of an in-depth study of the mindset of these destroyers of nature, human health and material resources we can only hypothesise, drawing on what we know about human behaviour. 


A viable hypothesis is that the arsonists feel that they lack agency in the overall schema of their lives and setting fire to a defenceless community of lifeforms, with a minimum chance of apprehension, is a potent way of demonstrating to themselves that they can make their mark on the world. The sense of being able to act beyond the sphere of their personal concerns might well be sharpened by the association of fear with fire. Causing fear is likely to have heightening their sense of power. 


Although destroying habitat and disrupting lives simply because one can is monstrous the desire to feel that one has agency and is significant is part of what it means to be human. In the case of the arsonists the tragedy is that their existential drive for a sense of significance is void of empathy for the wildlife they intentionally destroyed and the people whose lives were endangered including the dedicated, highly trained and courageous fire fighters and the people in agencies who provided support. 


The arsonists are a tiny fraction of the number of people here and across the globe who have a distinct lack of empathy for life-forms and people who they perceive as categorically different from them. 


In terms of the latter there has been no groundswell of demand from across the human community, and in particular from governments, for an immediate halt to the genocide of the people in Gaza. The UN’s Human Rights Office puts the figure of women and children killed in Gaza by Israel with the active support of the United States at 70% of the total. The war waged by Israel involves the systemic destruction of all civic infrastructure including, hospitals, sewage treatment plants, water provision, electricity, homes, roads and the deprivation of food, fuel, medicines, sanitation products and the means by which people can earn a livelihood. 


A case that vividly illustrates the extent of our alienation from nonhuman nature, our lack of empathy for the nonhuman lives we destroy, is that of Brazil building an eight-mile long (13km), four-lane highway through pristine rainforest ahead of the COP30 climate change summit it is hosting in Belem this November. The road, and the inevitable negative consequences it will spawn, will destroy a Garden of Eden treasure trove of biodiversity and disrupt the lives of the Indigenous people.


This act of vandalism leaves one wondering about the mental game-play involved in wilfully destroying what one claims to love. The seemingly unfathomable equation is resolved by the realisation that we, humanity, does not love nonhuman nature at all. Like the genocide in Palestine and Sudan the measure of universal empathy does not suffice to prevent our destruction of that which we perceive as categorically different from us but is in fact that which we are. 


The tragedy of the arsonists who this spring turned large areas of this island’s precious biodiversity into a blackened wasteland, the living soils and imbedded seeds washed away by the rain, is their lack of empathy. Sadly, we can expect further hostility directed at our natural heritage during the long sunny spells forecast this summer. 


That we are what we call ourselves, which is the wise ape, Homo Sapiens, is to be questioned given that other species have thrived for millions of years while we, a relatively evolved species, are on the verge of extinguishing ourselves. 

	

	
	

		
			



							


	

		
				

			Eco-Awareness: Interdependencies and interconnections
		

		
		

			Eco-Awareness, Nonviolent News, , , , 					

	


		

		
Larry Speight brings us his monthly column –


With two children born into my extended family these past two weeks I am reminded that we are vulnerable, interdependent creatures liable to all types of mishaps most especially in our early and late years. If born with a disability or a medical condition we may live a life of acute vulnerability and dependency even during what otherwise would be our years of greatest strength, resilience, confidence and ability. 


Evidence suggests that babies are aware of their vulnerability from the moment they are born and communicate their needs and anxieties to their parents and carers through crying and gurgling, the use of their limbs along with a range of facial expressions. As they grow and become more capable they rely less on physical support. The self-reliance of adulthood belies the fact that we are vulnerable our entire life through our immersion in a complex web of interdependencies.


A lack of awareness of our interdependencies is a disability on par with having a dormant antennae as we are unable to read the signs of impending ecological, economic and political upheaval if not utter disaster. 


In hunter-gatherer, low intensity agricultural societies the extended family and community teach each new generation all the knowledge, skills, aptitudes and values they need to survive, thrive and live fulfilled, meaningful lives. 


In industrialised digitally reliant societies like our own we supplement and reinforce the education received from family and community with a rigorous and minutely planned formal education system which inculcates children and young adults with the knowledge, skills, values and aptitudes it is thought they need to earn their livelihood and contribute to society. There are exceptions, in Northern Ireland a disproportionate number of inner-city working-class boys in Unionist communities leave school without the qualifications employers and higher educational institutions require.


In the 2024 – 2025 N.I. Executive budget £2.76 billion is reserved for education, which places it second in the expenditure league to that of health. Likewise in the Republic of Ireland. Its 2024 budget allocated 11.9 billion Euro to education placing it second in expenditure to that of health. This pattern of expenditure is the norm in high and middle-income countries. Yet, in spite of the importance countries regard formal education they fail to adequately prepare pupils to live in our interdependent and interconnected world. 


An important reason for this is because governments and many parents view formal education through the lens of economic returns. Understandably parents are inclined to see formal education as the means that will enable their children to earn a decent salary throughout their working life. While governments regard formal education as essential to economic growth which Rachel Reeves, the UK Chancellor, never ceases to tell us is the UK government’s number one priority, its raison d’etre, the metric by which it thinks its tenure will be judged. This is something it shares with most governments regardless of what their political credo is on the left – right spectrum. 


The goal of economic growth means nothing less than endless consumption which has catastrophic ecological consequences and is thus short-sighted and self-defeating. One of these consequences, as the World Bank informs us, is that 2.1 billion tonnes of municipal solid waste is generated every year of which, it is conservatively estimated, 33% is not treated in an ecologically safe way. In Fermanagh people throw away so much waste that the county’s only landfill site will have reached capacity much earlier than once expected.


The fixation on economic growth means that the entire Earth is considered a sacrifice zone to the end of enabling the transnational corporations and the exceedingly wealthy to accumulate money without end. President Trump’s “drill baby drill” rallying call encapsulates the widespread dearth of appreciation for the intricacy of the natural world. 


The UK prime minister Keir Starmer, who regards economic growth as the be-all and end-all of government policy, is of the same mind as Donald Trump as is evident by his intention to weaken planning controls which were enacted to protect the nature that makes life possible for us all. The governments in both parts of our island are similarly minded.


Robert Kennedy in his presidential campaign speech at the University of Kansas in March 1968 clearly understood the life-impoverishing consequences of the religious-like veneration of economic growth as measured by Gross National Product saying that “it measures everything … except that which makes life worthwhile.”


One of the failures of formal education is that it does not equip pupils to understand the full measure of ecological and economic interdependencies. Grasping this helps us decipher the messages we are assailed with through the multiple media outlets about the nature of the world and the values and intentions of the key characters in the drama such as politicians and financiers. 


In other words, knowing about our interdependencies and interconnectedness helps us discern fact from fiction, understand complexities, appreciate nuance and context which enhance our ability to make decisions that serve our interests, our local community and people in faraway places.


A case that aptly illustrates this, and effects the amount of money in our pocket, is that one of Donald Trump’s main election campaign promises was that he was going to introduce tariffs, which he said on innumerable occasions is the most beautiful word in the English dictionary. According to the research the majority of those who voted for him did so in the belief that tariffs would mean lower prices in the shops. The opposite is the case. 


Pivotal decisions made on the basis of misunderstanding and ignorance are common and can largely be avoided through awareness of our interdependencies and interconnections. Schools are well placed to inculcate in the younger generation the practice of searching these out and most adults can integrate the practice into their own life. This is a critical aspect of education and as Mary Colwell, naturalist and author, recently said, as quoted in the Guardian: “Education is the most important thing we can do for the planet at this moment.” 

	

	
	

		
			



							


	

		
				

			Eco-Awareness: We are nature and it is us
		

		
		

			Eco-Awareness, Nonviolent News, 					

	


		

		
Larry Speight brings us his monthly column –


The anguish and pain that humans and nonhumans are enduring because of climate breakdown, the loss of bio-diversity, the pollution of rives, lakes and sea along with other human created harms could at root be attributed to believing that humans exist outside the orbit of what is conventionally thought of as the natural world. 


This belief, which is an illusion as it is simply not true, can in part be attributed to religious doctrines which hold that of all the billions of species that have ever existed and might exist in the future, humankind is the only one that has a destiny outside of nature. This belief holds within it the idea that the Earth, with its neural-like connected life forms, is on a moral par with the merchandise we habitually discard. 


The designation of the Earth as a thing rather than a being and the hubris of thinking that our species is exceptional, has in no small way led us at to treat the Earth as we see fit. We behave like the overseers of a factory deciding what resources to utilize and when. That these resources before they were extracted from their home place might have had qualities, relationships and self-interest does not concern us. 


This misconception of our place in the natural order explains our individual and collective response to the collapse of the natural world. The response of governments and corporations to the ecological breakdowns is to employ what are thought to be technological remedies such as the replacement of petrol and diesel vehicles with electric ones, replacing the generation of electricity with solar, wind and nuclear and the use of so-called artificial intelligence to improve efficiencies. 


The wellspring of these proffered solutions to our self-made ecological catastrophe is not to conserve what is left of the living Earth and enable the millions living in dire poverty to live better lives but to enable consumerism and the exploitative enterprises and structures it supports to continue unabated. Kate Crawford points this out in her very readable book Altas of Al (2021).


What is not open to discussion by those whose hands are on the steer of the global economy is the option of making a swift but orderly transition to a way of life that is not based on treating our biosphere as a thing and sustaining an economic political system that has been designed to enable the transnational corporations and finance companies to make extraordinarily large amounts of money. An alternative that is within our cultural frame of reference is communitarianism.


The nub of what communitarianism is can be found in the ancient texts. In the New Testament for instance, Acts 4. 32-36, reads: “No one claimed private ownership of any possessions, but everything they owned was held in common. … There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as had need.”


This practice of caring for each other is a lived experience in every Irish townland as witnessed in the aftermath of Storm Éowyn when neighbour helped neighbour to clear local roads of fallen trees, provided flasks of hot water to those who had no electricity and called on the vulnerable. The mobilisation of community resources to address needs was an integral part of rural life in Ireland until recent years. I recall in the mid-1990’s seeing farmers in County Fermanagh help each other bring in the harvest. This practice involved families working together officially began on Lughnasa, 1 August, and ended on Gleaning Sunday or Domhnach Deascan, the 15 August. 


Implicit in the willingness to help each other is the predilection to see ourselves in the other, which is empathy. In this epoch of willfully destroying the Earth’s life support systems there is a need not only to help and cooperate but to see ourselves in nonhuman life-forms. We need to treat the biosphere, which means the waterways, flora, fauna, fungi and air in our neighbourhood, the places we walk through and where children play, as we want to be treated ourselves. In other words, we need to apply the Golden Rule of ‘love your neighbour as yourself’ to all life forms. That our society’s default mode is to behave otherwise does not nullify the ethical validity and survival value of the golden rule. 


As the practice of working together as a community has a long pedigree so is the idea that Homo Sapiens are an integral part of nature. The evidence for the latter is recorded in Irish name places many of which refer to natural features and myths that suggest a reverence for the land. To give an example, one translation to English of the Irish name for the 33-mile long Sillees River, which originates in Lough Achork and flows through south-west Fermanagh,  is ‘Stream of the Fairies’. In times gone by the idea of fairies articulated the view of nonhuman nature as a sentient being which although at times difficult to understand deserved to be treated with respect.


The idea of ecosystems, geological features and nonhuman life-forms having the status of persons is not only a part of Irish mythology but one increasingly embraced by governments. An example is in late January the New Zealand government conferred legal personhood on Taranaki Maunga, a prominent mountain, granting it all the rights, powers, duties, responsibilities and liabilities of a person. In 2017 India granted the river Ganga and its largest tributary the Yamura the status of a person. Can we expect the Northern Ireland Assembly and the government in Dublin to grant personhood to rivers, hills, woods and even whole bioregions sometime in the near future?


We don’t need to wait for our institutions to become more enlightened in order to treat nonhuman nature with respect which I am sure our descendants will be glad we did. 

	

	
	

		
			



							


	

		
				

			Eco-Awareness: Trumpism and the burning of Los Angeles
		

		
		

			Eco-Awareness, Nonviolent News, , , 					

	


		

		
Larry Speight brings us his monthly column –


The burning of Los Angeles this January has more than any other extreme weather event impressed upon many people across our island that climate breakdown is a serious threat to their everyday life. These weather events include the floods that engulfed Valencia in Spain in 2024 killing 216 people, the drought in faraway Amazon which has devastated the biodiversity of the region and caused hardship to millions of people and the powerful typhoons which wreaked havoc in many regions of the world. 


It is too early to know the extent to which Storm Éowyn, which left 250,000 premises in Northern Ireland and 725,00 in the Republic of Ireland without electricity can be attributed to global warming. However, as all things are connected it is likely that climatologists will attribute some of its ferocity to human behaviour.


The reason for the Los Angeles fires’ seismic impact on people’s sense of impunity is the percolation of the thought through layers of emotional resistance that if the homes, schools, health centres, places of worship and leisure facilities of the richest people in the world, living in the richest country in the world, can be erased as if hit by a nuclear bomb then a catastrophic weather event can happen to any community including one’s own. 


Another reason the burning of Los Angeles awakened many to the seriousness of climate breakdown is the mythological status of the city. Los Angeles is not only the sprawling home of 4 million people but the affluent neighbourhoods embody the attributes of one of the United States’ most persuasive moral narratives, the American dream. The term, coined in 1931 by James Adam in his book The Epic of America, refers to a composite of affluence, wellbeing, technological convenience, personal fulfilment and community cohesion contained within a setting of designed elegance brought about through individual initiative and hard work. 


In the popular imagination the rich neighbourhoods that turned to ash is where the immortals lived and to see flames consume their wealth reminded us of our earthiness, that we are mortal. This is a positive thing, most especially if the realization widens our circumference of compassion and makes us steadfast in our effort to create a local economy and international economic order based on the fact that we are an integral part of nature.


The costs to nonhuman life caused by the Los Angles fires can only be estimated but we know that 27 people were killed, 100,000 people had to be evacuated, 14,000 structures were destroyed, more than 16,000 hectares burnt and the estimated financial cost is $275 billion. To put these figurers in a local context the number of people evacuated is the size of the population of Limerick or three times the combined population of Enniskillen and Omagh and its cost exceeds the annual block grant Stormont receives from Westminster by a multiple of 20.


While the fires raged data from the World Meteorological Organization confirmed that the average global temperature for 2024 was more than 1.5 C above the pre-industrial baseline breaching the target set by the 2015 Paris Agreement. New Scientist, 18 January 2025, reports that many experts in the field think that keeping the average global temperature below the 1.5 C target is unachievable in spite of the increasing use of solar and wind energy. 


There is little doubt that the temperature of the planet will continue to rise if President Trump is able to implement the environmental policies outlined in his inauguration speech which includes ending the Green New Deal, exporting “American energy all over the world” and building “automobiles in America … at a rate that nobody could have dreamt possible just a few years ago.” 


In the manner President Trump was able to persuade constituencies he had gravely offended to vote for him he could persuade a significant number of governments and business leaders worldwide to fall in line with his war against the biosphere in the hope of reaping short-term financial gains. 


A psychological strategy Trump used was to persuade people to align their sense of identity with regressive nationalistic myths. Thus, if a person is repeatedly told that they can play a part in making their country great they may deduce that they can become great, as in significant, through supporting Trump. 


In the international political arena Trump is using coercive control in the form of threats to get governments to align their stance on issues with his.


Another factor that comes into play in the mechanics of denial and self-delusion is that of simultaneously knowing and not knowing the unmentionable. Fintan O’Toole explores this in relation to the Catholic Church and the Irish State’s joint oppression of women and children from the formation of the Irish State up until the passage of enlightened legislation in the 1970s. 


In his book We Don’t Know Ourselves: A Personal History of Ireland Since 1958 (2021) He writes:


Ours was a society that had developed a genius for knowing and not knowing at the same time. 


Referring to a priest he says: 


He knew that awareness is not acceptance, that seeing is not believing, that the obvious can remain obscure. (p.168)


Wilful blindness in the face of the obvious is not unique to Ireland but common across the globe as demonstrated by our anaemic response to the warming of the planet, our relentless extinction of nonhuman life, and the cruelty of factory farming in which animals, such as poultry, are denied the exercise of their natural inclinations and killed without every seeing the light of day. 


The Labour government in the UK exemplifies this wilful blindness. Whilst they lament climate breakdown and the extinction of species they pursue the very policies that cause both. Like the priest referred to by O’Toole they act on the presumption that seeing is not believing. 


The best way to detect the flaws in competing narratives and meet the ecological challenges of our time is to exercise our critical faculties and consider the legacy we ought to leave future generations whilst preparing for all manner of extreme weather events.


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