climate change

Land-Based Ethics and Settler Solidarity in a Time of Corona and Revolution

Settler colonialism has been defined as a structure, not an event, meaning that settler societies like the U.S., Canada, and Australia endure over time through racist laws and ideologies that naturalize the dispossession of Indigenous populations.1 One of the most effective strategies that settler states rely on to eliminate Indigenous peoples and their power is the idea that their knowledges are primitive and superstitious, examples of failed epistemology.2 This view is rooted in an Enlightenment-born materialism that asserts that legitimate knowledge can only be produced through narrow empirical methods, relegating the negotiations of immaterial life to the social margins.3 As the colonial project progresses, legitimate knowledge production is simultaneously tethered to race and power (reserved to the white and landed), resulting in what we have come to know as modernity.4 Settler colonialism seeks to eliminate Indigenous populations in order to monopolize resources for the sake of capital. It operates through laws and racist ideologies, but also through conceptualizations of the natural world as white men’s for the human taking. Settler colonialism operates from its own …

Photograph by Trudi Lynn Smith

Toilet Paper as Terror Management

The toilet paper aisle at my local grocery store was the first to go barren. Similar scenes of scatalogical scarcity are now the norm across North America as consumers prepare for months of physical distancing to slow the spread of COVID-19. You can find footage online of shoppers fighting over the last roll, and The New York Times recently reported on a toilet paper shipment requiring police escort. It is peculiar that in the early days of this crisis, a pooping accessory took priority over food. Survival instincts appear low in late capitalism. Fortunately, there is a body of social psychology that helps explain the collective impulse to put our heads in our asses in this moment of genuine crisis, and it’s called “Terror Management Theory (or TMT). TMT is rooted in the work of Ernest Becker, who won a Pulitzer for his 1973 book The Denial of Death. According to Becker, the intense existential fear caused by the reality of death compels us to psychologically buffer ourselves with fantasies of supremacy that compensate for …

Illustration by K.T. Tierney

Facing Pandemic, Finding Ground

I’m writing this in the still-early days of the pandemic. Canadian federal, provincial, and municipal governments are requiring self-distancing and closing non-essential services. Increases in coronavirus deaths are in store, though the curve may have been flattened. Much of the predicted economic carnage lies ahead. It feels like the calm before the storm. How do we work with our minds in this situation? What meaning can we make of what’s happening? Ayahuasca My core spiritual practice these days is ayahuasca ceremony. Ayahuasca is a psychoactive plant mixture and traditional medicine long used in Indigenous ceremonies in the Amazon basin. Within a well-crafted ritual container and led by someone deeply trained in ayahuasca chants and healing, twelve or so of us drink ayahuasca and experience a night of insight and sometimes visions.1 I’ve drunk sixteen times and almost every time experienced a connection with the sacred; from the point of view of the profound interconnectedness of all phenomena, I’ve worked with my patterns, my root traumas, and how I show up in the world. The experience …

Dharma, Degrowth, and Climate Change

  Issue Contents FEATURE Contemplating the More-than-Human Commons by Zack Walsh In Response Social and Ecological Ethics by Asoka Bandarage Drala of the Landscape: Rights of the River by Rachel DeMotts Beyond Theory: Relating to Dominant Systems and Manifesting Social Alternatives in Dharma Communities by David Kahane FICTION The Tale of Stormtamer by Austin R. Pick In Response A Buddhist Depiction of Ecological Dystopia by Holly Gayley Cover design and illustrations by Alicia Brown Comments The Arrow welcomes comments in response to issues we publish. Please submit comments for review to editor[at]arrow-journal.org. Comments may expand on an idea, raise questions, or make a critique. They should be no more than 500 words. Regardless of the stance toward the article that a comment takes, comments should be substantive and respectful, engaging the merits of the argument.

Photograph by Alicia Brown

Inner and Outer Ecologies: Contemplative Practice in an Environmental Age

This essay also appears in the issue “Teaching Contemplative Environments” (Volume 4, Number 1). Click here to subscribe and download the entire issue.  “I only went out for a walk, and finally concluded to stay out till sundown, for going out, I found, was really going in.” –John Muir At first sight, it may appear that contemplative practices stand at odds with environmental protection efforts. After all, the word ‘environment’ generally refers to the natural world outside of us, rather than the internal one within us. Moreover, environmental work aims to change widespread behavior and thus focuses on government policies, economic incentives, technological innovation, cultural norms, and other structures of power. These operate in the political realm, and thus call on environmentalists to externally project their efforts. In contrast, contemplative practices seemingly invite one to go ‘inside.’ They involve exercises that allow the practitioner to become more aware of one’s interior landscape. Whether they involve sitting meditation, yoga, journaling, dance, prayer, or textual study, contemplative practices cultivate a sensitivity to subjectivity. They encourage becoming intimate …