In U.N. Speech, Pope Francis Blasts “Selfish and Boundless Thirst for Power and Material Prosperity”
Speaking at the United Nations in New York City (NYC) today Friday, Pope Francis said: “Any harm done to the environment is harm done to humanity.” Moreover, he said: “Every creature has an intrinsic value, in its existence, its life, its beauty and its interdependence with other creatures.”
[Moreover] “We Christians, together with the other monotheistic religions, believe that the universe is the fruit of a loving decision by the Creator, who permits man respectfully to use creation for the good of his fellow men and for the glory of the Creator… he is not authorized to abuse it, much less to destroy it.”
[Furthermore] “In all religions, the environment is a fundamental good”, the pope said, adding that: [A] “selfish and boundless thirst for power and material prosperity leads both to the misuse of available natural resources and to the exclusion of the weak and disadvantaged” and that “the poorest are those who suffer most from such offenses, for three serious reasons: They are cast off by society, forced to live off what is discarded and suffer unjustly from the abuse of the environment.”
“They [the poor] are part of today’s widespread and quietly growing ‘culture of waste.'”, said Pope Francis, speaking in front of UN delegates present for his speech in NYC September 25, 2015.
Following is a transcript of the pope’s speech to the UN, compliments of Democracy NOW!:
Mr President, Ladies and Gentlemen,
Thank you for your kind words. Once again, following a tradition by which I feel honored, the Secretary General of the United Nations has invited the Pope to address this distinguished assembly of nations. In my own name, and that of the entire Catholic community, I wish to express to you, Mr Ban Ki-moon, my heartfelt gratitude. I greet the Heads of State and Heads of Government present, as well as the ambassadors, diplomats and political and technical officials accompanying them, the personnel of the United Nations engaged in this 70th Session of the General Assembly, the personnel of the various programs and agencies of the United Nations family, and all those who, in one way or another, take part in this meeting. Through you, I also greet the citizens of all the nations represented in this hall. I thank you, each and all, for your efforts in the service of mankind.
This is the fifth time that a Pope has visited the United Nations. I follow in the footsteps of my predecessors Paul VI, in1965, John Paul II, in 1979 and 1995, and my most recent predecessor, now Pope Emeritus Benedict XVI, in 2008. All of them expressed their great esteem for the Organization, which they considered the appropriate juridical and political response to this present moment of history, marked by our technical ability to overcome distances and frontiers and, apparently, to overcome all natural limits to the exercise of power. An essential response, inasmuch as technological power, in the hands of nationalistic or falsely universalist ideologies, is capable of perpetrating tremendous atrocities. I can only reiterate the appreciation expressed by my predecessors, in reaffirming the importance which the Catholic Church attaches to this Institution and the hope which she places in its activities.
The United Nations is presently celebrating its seventieth anniversary. The history of this organized community of states is one of important common achievements over a period of unusually fast-paced changes. Without claiming to be exhaustive, we can mention the codification and development of international law, the establishment of international norms regarding human rights, advances in humanitarian law, the resolution of numerous conflicts, operations of peace-keeping and reconciliation, and any number of other accomplishments in every area of international activity and endeavour. All these achievements are lights which help to dispel the darkness of the disorder caused by unrestrained ambitions and collective forms of selfishness. Certainly, many grave problems remain to be resolved, yet it is clear that, without all those interventions on the international level, mankind would not have been able to survive the unchecked use of its own possibilities. Every one of these political, juridical and technical advances is a path towards attaining the ideal of human fraternity and a means for its greater realization.
For this reason I pay homage to all those men and women whose loyalty and self-sacrifice have benefited humanity as a whole in these past seventy years. In particular, I would recall today those who gave their lives for peace and reconciliation among peoples, from Dag Hammarskjöld to the many United Nations officials at every level who have been killed in the course of humanitarian missions, and missions of peace and reconciliation.
Beyond these achievements, the experience of the past seventy years has made it clear that reform and adaptation to the times is always necessary in the pursuit of the ultimate goal of granting all countries, without exception, a share in, and a genuine and equitable influence on, decision-making processes. The need for greater equity is especially true in the case of those bodies with effective executive capability, such as the Security Council, the Financial Agencies and the groups or mechanisms specifically created to deal with economic crises. This will help limit every kind of abuse or usury, especially where developing countries are concerned. The International Financial Agencies are should care for the sustainable development of countries and should ensure that they are not subjected to oppressive lending systems which, far from promoting progress, subject people to mechanisms which generate greater poverty, exclusion and dependence.
The work of the United Nations, according to the principles set forth in the Preamble and the first Articles of its founding Charter, can be seen as the development and promotion of the rule of law, based on the realization that justice is an essential condition for achieving the ideal of universal fraternity. In this context, it is helpful to recall that the limitation of power is an idea implicit in the concept of law itself. To give to each his own, to cite the classic definition of justice, means that no human individual or group can consider itself absolute, permitted to bypass the dignity and the rights of other individuals or their social groupings. The effective distribution of power (political, economic, defense-related, technological, etc.) among a plurality of subjects, and the creation of a juridical system for regulating claims and interests, are one concrete way of limiting power. Yet today’s world presents us with many false rights and – at the same time – broad sectors which are vulnerable, victims of power badly exercised: for example, the natural environment and the vast ranks of the excluded. These sectors are closely interconnected and made increasingly fragile by dominant political and economic relationships. That is why their rights must be forcefully affirmed, by working to protect the environment and by putting an end to exclusion.
First, it must be stated that a true “right of the environment” does exist, for two reasons. First, because we human beings are part of the environment. We live in communion with it, since the environment itself entails ethical limits which human activity must acknowledge and respect. Man, for all his remarkable gifts, which “are signs of a uniqueness which transcends the spheres of physics and biology” (Laudato Si’, 81), is at the same time a part of these spheres. He possesses a body shaped by physical, chemical and biological elements, and can only survive and develop if the ecological environment is favorable. Any harm done to the environment, therefore, is harm done to humanity. Second, because every creature, particularly a living creature, has an intrinsic value, in its existence, its life, its beauty and its interdependence with other creatures. We Christians, together with the other monotheistic religions, believe that the universe is the fruit of a loving decision by the Creator, who permits man respectfully to use creation for the good of his fellow men and for the glory of the Creator; he is not authorized to abuse it, much less to destroy it. In all religions, the environment is a fundamental good (cf. ibid.).
The misuse and destruction of the environment are also accompanied by a relentless process of exclusion. In effect, a selfish and boundless thirst for power and material prosperity leads both to the misuse of available natural resources and to the exclusion of the weak and disadvantaged, either because they are differently abled (handicapped), or because they lack adequate information and technical expertise, or are incapable of decisive political action. Economic and social exclusion is a complete denial of human fraternity and a grave offense against human rights and the environment. The poorest are those who suffer most from such offenses, for three serious reasons: they are cast off by society, forced to live off what is discarded and suffer unjustly from the abuse of the environment. They are part of today’s widespread and quietly growing “culture of waste”.
The dramatic reality this whole situation of exclusion and inequality, with its evident effects, has led me, in union with the entire Christian people and many others, to take stock of my grave responsibility in this regard and to speak out, together with all those who are seeking urgently-needed and effective solutions. The adoption of the 2030 Agenda for Sustainable Development at the World Summit, which opens today, is an important sign of hope. I am similarly confident that the Paris Conference on Climatic Change will secure fundamental and effective agreements.
Solemn commitments, however, are not enough, even though they are a necessary step toward solutions. The classic definition of justice which I mentioned earlier contains as one of its essential elements a constant and perpetual will: Iustitia est constans et perpetua voluntas ius sum cuique tribuendi. Our world demands of all government leaders a will which is effective, practical and constant, concrete steps and immediate measures for preserving and improving the natural environment and thus putting an end as quickly as possible to the phenomenon of social and economic exclusion, with its baneful consequences: human trafficking, the marketing of human organs and tissues, the sexual exploitation of boys and girls, slave labor, including prostitution, the drug and weapons trade, terrorism and international organized crime. Such is the magnitude of these situations and their toll in innocent lives, that we must avoid every temptation to fall into a declarationist nominalism which would assuage our consciences. We need to ensure that our institutions are truly effective in the struggle against all these scourges.
The number and complexity of the problems require that we possess technical instruments of verification. But this involves two risks. We can rest content with the bureaucratic exercise of drawing up long lists of good proposals – goals, objectives and statistical indicators – or we can think that a single theoretical and aprioristic solution will provide an answer to all the challenges. It must never be forgotten that political and economic activity is only effective when it is understood as a prudential activity, guided by a perennial concept of justice and constantly conscious of the fact that, above and beyond our plans and programmes, we are dealing with real men and women who live, struggle and suffer, and are often forced to live in great poverty, deprived of all rights.
To enable these real men and women to escape from extreme poverty, we must allow them to be dignified agents of their own destiny. Integral human development and the full exercise of human dignity cannot be imposed. They must be built up and allowed to unfold for each individual, for every family, in communion with others, and in a right relationship with all those areas in which human social life develops – friends, communities, towns and cities, schools, businesses and unions, provinces, nations, etc. This presupposes and requires the right to education – also for girls (excluded in certain places) – which is ensured first and foremost by respecting and reinforcing the primary right of the family to educate its children, as well as the right of churches and social groups to support and assist families in the education of their children. Education conceived in this way is the basis for the implementation of the 2030 Agenda and for reclaiming the environment.
At the same time, government leaders must do everything possible to ensure that all can have the minimum spiritual and material means needed to live in dignity and to create and support a family, which is the primary cell of any social development. In practical terms, this absolute minimum has three names: lodging, labor, and land; and one spiritual name: spiritual freedom, which includes religious freedom, the right to education and other civil rights.
For all this, the simplest and best measure and indicator of the implementation of the new Agenda for development will be effective, practical and immediate access, on the part of all, to essential material and spiritual goods: housing, dignified and properly remunerated employment, adequate food and drinking water; religious freedom and, more generally, spiritual freedom and education. These pillars of integral human development have a common foundation, which is the right to life and, more generally, what we could call the right to existence of human nature itself.
The ecological crisis, and the large-scale destruction of biodiversity, can threaten the very existence of the human species. The baneful consequences of an irresponsible mismanagement of the global economy, guided only by ambition for wealth and power, must serve as a summons to a forthright reflection on man: “man is not only a freedom which he creates for himself. Man does not create himself. He is spirit and will, but also nature” (BENEDICT XVI, Address to the Bundestag, 22 September 2011, cited in Laudato Si’, 6). Creation is compromised “where we ourselves have the final word… The misuse of creation begins when we no longer recognize any instance above ourselves, when we see nothing else but ourselves” (ID. Address to the Clergy of the Diocese of Bolzano-Bressanone, 6 August 2008, cited ibid.). Consequently, the defense of the environment and the fight against exclusion demand that we recognize a moral law written into human nature itself, one which includes the natural difference between man and woman (cf. Laudato Si’, 155), and absolute respect for life in all its stages and dimensions (cf. ibid., 123, 136).
Without the recognition of certain incontestable natural ethical limits and without the immediate implementation of those pillars of integral human development, the ideal of “saving succeeding generations from the scourge of war” (Charter of the United Nations, Preamble), and “promoting social progress and better standards of life in larger freedom” (ibid.), risks becoming an unattainable illusion, or, even worse, idle chatter which serves as a cover for all kinds of abuse and corruption, or for carrying out an ideological colonization by the imposition of anomalous models and lifestyles which are alien to people’s identity and, in the end, irresponsible.
War is the negation of all rights and a dramatic assault on the environment. If we want true integral human development for all, we must work tirelessly to avoid war between nations and between peoples.
To this end, there is a need to ensure the uncontested rule of law and tireless recourse to negotiation, mediation and arbitration, as proposed by the Charter of the United Nations, which constitutes truly a fundamental juridical norm. The experience of these seventy years since the founding of the United Nations in general, and in particular the experience of these first fifteen years of the third millennium, reveal both the effectiveness of the full application of international norms and the ineffectiveness of their lack of enforcement. When the Charter of the United Nations is respected and applied with transparency and sincerity, and without ulterior motives, as an obligatory reference point of justice and not as a means of masking spurious intentions, peaceful results will be obtained. When, on the other hand, the norm is considered simply as an instrument to be used whenever it proves favorable, and to be avoided when it is not, a true Pandora’s box is opened, releasing uncontrollable forces which gravely harm defenseless populations, the cultural milieu and even the biological environment.
The Preamble and the first Article of the Charter of the United Nations set forth the foundations of the international juridical framework: peace, the pacific solution of disputes and the development of friendly relations between the nations. Strongly opposed to such statements, and in practice denying them, is the constant tendency to the proliferation of arms, especially weapons of mass distraction, such as nuclear weapons. An ethics and a law based on the threat of mutual destruction – and possibly the destruction of all mankind – are self-contradictory and an affront to the entire framework of the United Nations, which would end up as “nations united by fear and distrust”. There is urgent need to work for a world free of nuclear weapons, in full application of the non-proliferation Treaty, in letter and spirit, with the goal of a complete prohibition of these weapons.
The recent agreement reached on the nuclear question in a sensitive region of Asia and the Middle East is proof of the potential of political good will and of law, exercised with sincerity, patience and constancy. I express my hope that this agreement will be lasting and efficacious, and bring forth the desired fruits with the cooperation of all the parties involved.
In this sense, hard evidence is not lacking of the negative effects of military and political interventions which are not coordinated between members of the international community. For this reason, while regretting to have to do so, I must renew my repeated appeals regarding to the painful situation of the entire Middle East, North Africa and other African countries, where Christians, together with other cultural or ethnic groups, and even members of the majority religion who have no desire to be caught up in hatred and folly, have been forced to witness the destruction of their places of worship, their cultural and religious heritage, their houses and property, and have faced the alternative either of fleeing or of paying for their adhesion to good and to peace by their own lives, or by enslavement.
These realities should serve as a grave summons to an examination of conscience on the part of those charged with the conduct of international affairs. Not only in cases of religious or cultural persecution, but in every situation of conflict, as in Ukraine, Syria, Iraq, Libya, South Sudan and the Great Lakes region, real human beings take precedence over partisan interests, however legitimate the latter may be. In wars and conflicts there are individual persons, our brothers and sisters, men and women, young and old, boys and girls who weep, suffer and die. Human beings who are easily discarded when our only response is to draw up lists of problems, strategies and disagreements.
As I wrote in my letter to the Secretary-General of the United Nations on 9 August 2014, “the most basic understanding of human dignity compels the international community, particularly through the norms and mechanisms of international law, to do all that it can to stop and to prevent further systematic violence against ethnic and religious minorities” and to protect innocent peoples.
Along the same lines I would mention another kind of conflict which is not always so open, yet is silently killing millions of people. Another kind of war experienced by many of our societies as a result of the narcotics trade. A war which is taken for granted and poorly fought. Drug trafficking is by its very nature accompanied by trafficking in persons, money laundering, the arms trade, child exploitation and other forms of corruption. A corruption which has penetrated to different levels of social, political, military, artistic and religious life, and, in many cases, has given rise to a parallel structure which threatens the credibility of our institutions.
I began this speech recalling the visits of my predecessors. I would hope that my words will be taken above all as a continuation of the final words of the address of Pope Paul VI; although spoken almost exactly fifty years ago, they remain ever timely. “The hour has come when a pause, a moment of recollection, reflection, even of prayer, is absolutely needed so that we may think back over our common origin, our history, our common destiny. The appeal to the moral conscience of man has never been as necessary as it is today… For the danger comes neither from progress nor from science; if these are used well, they can help to solve a great number of the serious problems besetting mankind (Address to the United Nations Organization, 4 October 1965). Among other things, human genius, well applied, will surely help to meet the grave challenges of ecological deterioration and of exclusion. As Paul VI said: “The real danger comes from man, who has at his disposal ever more powerful instruments that are as well fitted to bring about ruin as they are to achieve lofty conquests” (ibid.).
The common home of all men and women must continue to rise on the foundations of a right understanding of universal fraternity and respect for the sacredness of every human life, of every man and every woman, the poor, the elderly, children, the infirm, the unborn, the unemployed, the abandoned, those considered disposable because they are only considered as part of a statistic. This common home of all men and women must also be built on the understanding of a certain sacredness of created nature.
Such understanding and respect call for a higher degree of wisdom, one which accepts transcendence, rejects the creation of an all-powerful elite, and recognizes that the full meaning of individual and collective life is found in selfless service to others and in the sage and respectful use of creation for the common good. To repeat the words of Paul VI, “the edifice of modern civilization has to be built on spiritual principles, for they are the only ones capable not only of supporting it, but of shedding light on it” (ibid.).
El Gaucho Martín Fierro, a classic of literature in my native land, says: “Brothers should stand by each other, because this is the first law; keep a true bond between you always, at every time – because if you fight among yourselves, you’ll be devoured by those outside”.
The contemporary world, so apparently connected, is experiencing a growing and steady social fragmentation, which places at risk “the foundations of social life” and consequently leads to “battles over conflicting interests” (Laudato Si’, 229).
The present time invites us to give priority to actions which generate new processes in society, so as to bear fruit in significant and positive historical events (cf. Evangelii Gaudium, 223). We cannot permit ourselves to postpone “certain agendas” for the future. The future demands of us critical and global decisions in the face of world-wide conflicts which increase the number of the excluded and those in need.
The praiseworthy international juridical framework of the United Nations Organization and of all its activities, like any other human endeavor, can be improved, yet it remains necessary; at the same time it can be the pledge of a secure and happy future for future generations. And so it will, if the representatives of the States can set aside partisan and ideological interests, and sincerely strive to serve the common good. I pray to Almighty God that this will be the case, and I assure you of my support and my prayers, and the support and prayers of all the faithful of the Catholic Church, that this Institution, all its member States, and each of its officials, will always render an effective service to mankind, a service respectful of diversity and capable of bringing out, for sake of the common good, the best in each people and in every individual.
Upon all of you, and the peoples you represent, I invoke the blessing of the Most High, and all peace and prosperity. Thank you.
Source: Democracy NOW!
The Pope Speaks to Congress about Climate Change, Refugees, Cuba & “Money that is Drenched in Blood”
Pope Francis Thursday became the first Pope to ever address a joint session of Congress. Below are some key passages from the Pope’s speech, compliments of Democracy NOW!:
On Four Great Americans
A nation can be considered great when it defends liberty as [Abraham] Lincoln did, when it fosters a culture which enables people to “dream” of full rights for all their brothers and sisters, as Martin Luther King sought to do; when it strives for justice and the cause of the oppressed, as Dorothy Day did by her tireless work, the fruit of a faith which becomes dialogue and sows peace in the contemplative style of Thomas Merton.
On Dorothy Day
In these times when social concerns are so important, I cannot fail to mention the Servant of God Dorothy Day, who founded the Catholic Worker Movement. Her social activism, her passion for justice and for the cause of the oppressed, were inspired by the Gospel, her faith, and the example of the saints.
On Refugees & Immigration
Our world is facing a refugee crisis of a magnitude not seen since the Second World War. This presents us with great challenges and many hard decisions. On this continent, too, thousands of persons are led to travel north in search of a better life for themselves and for their loved ones, in search of greater opportunities. Is this not what we want for our own children? We must not be taken aback by their numbers, but rather view them as persons, seeing their faces and listening to their stories, trying to respond as best we can to their situation. To respond in a way which is always humane, just and fraternal. We need to avoid a common temptation nowadays: to discard whatever proves troublesome. Let us remember the Golden Rule: “Do unto others as you would have them do unto you.”
On the Arms Trade
Why are deadly weapons being sold to those who plan to inflict untold suffering on individuals and society? Sadly, the answer, as we all know, is simply for money: money that is drenched in blood, often innocent blood. In the face of this shameful and culpable silence, it is our duty to confront the problem and to stop the arms trade.
On Climate Change
In Laudato Si’, I call for a courageous and responsible effort to “redirect our steps” and to avert the most serious effects of the environmental deterioration caused by human activity. I am convinced that we can make a difference and I have no doubt that the United States – and this Congress – have an important role to play. Now is the time for courageous actions and strategies, aimed at implementing a “culture of care” and “an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature.”
On Finance Capital
If politics must truly be at the service of the human person, it follows that it cannot be a slave to the economy and finance. Politics is, instead, an expression of our compelling need to live as one, in order to build as one the greatest common good: that of a community which sacrifices particular interests in order to share, in justice and peace, its goods, its interests, its social life. I do not underestimate the difficulty that this involves, but I encourage you in this effort.
On The Death Penalty
The Golden Rule also reminds us of our responsibility to protect and defend human life at every stage of its development. This conviction has led me, from the beginning of my ministry, to advocate at different levels for the global abolition of the death penalty. I am convinced that this way is the best, since every life is sacred, every human person is endowed with an inalienable dignity, and society can only benefit from the rehabilitation of those convicted of crimes. Recently my brother bishops here in the United States renewed their call for the abolition of the death penalty. Not only do I support them, but I also offer encouragement to all those who are convinced that a just and necessary punishment must never exclude the dimension of hope and the goal of rehabilitation.
I would like to recognize the efforts made in recent months to help overcome historic differences linked to painful episodes of the past. It is my duty to build bridges and to help all men and women, in any way possible, to do the same. When countries which have been at odds resume the path of dialogue – a dialogue which may have been interrupted for the most legitimate of reasons – new opportunities open up for all. This has required, and requires, courage and daring, which is not the same as irresponsibility.
“Unless someone like you cares a whole awful lot,
Nothing is going to get better. It’s not.”
― Dr. Seuss, The Lorax
Global warming is often wrongly said to be a political issue. In fact, global warming is no more of a political issue than a tornado is a political issue, or an erupting volcano, or an earthquake or tsunami. These are factual occurrences that occur for known scientific reasons. As there is no debate on the existence or occurrence of these physical happenings nor should there be a need to debate the occurrence of human-caused global warming and climate change as these changes are, too, scientifically based and measured. In fact, sea level has already begun to rise from global warming, measurably. Migratory bird species are changing their patterns and timing of flight; temperature gradients for gardening around the world have changed; heat wave death tolls have risen; extreme weather has become more extreme; average monthly air temperatures at the surface have been steadily rising; dewpoint temperatures in the Midwest have exceeded precedence. Time is running out run out for acting responsibly to avert the worst outcomes possible from global warming. Alarm bells have rung. Action must be taken now, and on a grand scale, to prevent what scientists have been predicting for decades now – the catastrophic consequences of human fed global warming.
Longtime and well respected University of Wisconsin-Madison Chemistry Professor Bassam Shakhashiri recently summarized on Wisconsin Public Radio his own perceptions of the seriousness of the global warming threat and our collective responsibilities as citizens to work towards mitigating and adapting to this monumental threat as follows:
“We should have high expectation of all our government agencies and we should have high expectations of our elected officials and we should have high expectations of everyone who cares about the quality of life of where we live. We face grand challenges. Global warming is unequivocal. It’s not a matter of voting whether we will have global warming or not. It’s a matter of who we elect in the next election cycle to take responsible action to address and to solve this very, very serious and highly consequential question of climate change.
“We have elected officials from our state of Wisconsin who engage in conversations that label other people as deniers of climate change. I think it behooves us as learned individuals, as people who care about the quality of life that we have, to elect individuals to the U.S. Senate to the presidency, to our local government, who can take responsible action to mitigate and to address in responsible ways, and “responsible” is crucial, global warming. It’s not just local here. You can look at different displays of information. In the past 25 years, the plant hardening zones have been changing. Just in the past 25 years, the zone that we are in Wisconsin, is what it was 25 years ago in Florida. We have issues that relate to water quality. We have issues that relate to wellness, to health care.
“We have fabulous opportunities to make great progress in our society, and that’s why I have high expectations – always have high expectations – but I also live in the real world. We must, in the upcoming election cycle, be truly faithful to our core beliefs and to our values, so that our elected officials can act and can respond, in most good ways, to this one issue of climate change. There are other issues, too, but this is really a critical one.” [The Larry Meiller Show,Thursday, August 6, 2015, 11:00 am]
Global warming has all the marking of becoming a worldwide economic, environmental and human disaster. It could be a disaster that has no precedent in nature, at least during the time humans have been inhabiting Earth. Scientific models have demonstrated the inevitably of global warming due to our relentless burning of fossil fuels, in almost every device possible, and our continued deforestation practices, particularly in the tropics. Should global warming be allowed to continue at the current rates, the death toll from global warming effects could ultimately exceed the number of human losses from all wars, human atrocities, motor vehicle crashes, airplane crashes and worldwide epidemics.
History is repleat with examples of being “too little, too late”. U.S. President Hoover’s attempts to end the Great Depression by funding the construction of the Hoover Dam were believed by the American public as being “too little” to save the U.S. economy and “too late”. He was soundly defeated in the U.S. presidential election by Franklin Delano Roosevelt.
In medicine, if someone is sick and they do not get to a doctor until their sickness becomes fatal any remedy will be “too little, too late”.
The Obama administration’s Clean Power Plan to reduce global warming is also both too little and too late to prevent what scientists call a “runaway greenhouse effect”, as what happen on the planet Venus eons ago, making the planet’s former oceans of water boil away, due to surface atmospheric temperatures that continued to climb, unabated.
While the U.S. electrical energy power production may be the top emitting sector of greenhouse gases (GHGs) in the U.S. economy, timely and sufficiently large GHGs emissions reductions in the transportation and other GHG emitting sectors (construction industry sector, agriculture industry sector, consumer sector, export/import sectors, the military industrial complex) will nullify any gains made in the electricity production sector. This could leave the planet vulnerable for the positive GHG feedback mechanisms that contribute to more global warming to kick-in, which could cause a runaway greenhouse effect on Earth. Examples of positive feedback to more global warming of Earth include a reduced ability of the Arctic Ocean to reflect solar energy back into space (darker water absorbs more solar energy than snow and ice), causing additional heating of the oceans; melting of the permafrost region (1/5 of the earth’s surface) resulting in more methane gas (a much stronger GHG than carbon dioxide) production.
Albert Einstein once remarked: “We can’t solve problems by using the same kind of thinking we used when we created them.” Offering the public positive financial incentives to reduce actions that emit greenhouse gases, such as driving, flying and using fossil fuel created heat and electricity, could drastically reduce human caused climate change and as well as other problems created by our fossil fuel powered economy (such as oil spills, ground water pollution from petroleum waste, and natural gas explosions).
Following the publication of Pope Francis’ encyclical on climate change, a major conference on climate change was held at the Vatican. Speakers included our guest, Naomi Klein, author of “This Changes Everything: Capitalism vs. the Climate.” We speak to Klein about her trip to the Vatican and the importance of the pope’s message – not only on climate change, but the global economy.
This is a rush transcript. Copy may not be in its final form.
AMY GOODMAN: Our guest is Naomi Klein, journalist, best-selling author. Her most recent book is This Changes Everything: Capitalism vs. the Climate, out today in paperback. A documentary film directed by Avi Lewis based on This Changes Everything will be released in the fall.
Naomi, you have recently returned from the Vatican. Can you describe that experience? What were you doing there?
NAOMI KLEIN: So I was there at a conference that was convened by Cardinal Peter Turkson. And Cardinal Peter Turkson is—has been doing a lot of the speaking on the encyclical. It wasn’t convened by Francis, just to set that record straight. It was convened by the Cardinal Turkson’s office and also by the organization representing Catholic development agencies. And it was part of the rollout for the climate change encyclical. The organizers described what they were doing as building a megaphone for the encyclical, because they understand that it’s words on a page unless there are groups of people around the world who are amplifying that message in various ways. So there were people from around the world.
There were people there, for instance, from Brazil, who were talking about how the movements there that have been fighting large dams, oil drilling, fighting for more just transit, are going to be putting huge resources behind popularizing the climate change encyclical, buying radio ads, producing videos, creating teaching materials for every chapter of the encyclical, and really using it as an organizing tool. That was one of the things I was really struck by while I was there, was just how ready particularly the movements in Latin America are to operationalize the encyclical, if you will.
And they also talked about not wanting it to be domesticated, was a phrase I heard a lot, domesticated by the church. You know, there’s a way in which you can just take this document that is, you know, almost 200 pages and just take out the safest parts of it—you know, “Oh, we’re against climate change, and we all need to kind of hold hands.” But, in fact, if you read the document, it’s very clear in calling for a different economic model, and it’s a challenge to what Pope Francis calls our throwaway culture. So they want to make sure that the parts of the encyclical that really do represent the deepest challenge to our current economic system and represent the most hope for the people who are excluded from the benefits of that economic system are really highlighted.
NERMEEN SHAIKH: Well, last month, Pope Francis went on a tour of South America in his first foreign trip after unveiling the historic encyclical urging climate action. In Ecuador, he reiterated his call for social justice and environmental preservation.
POPE FRANCIS: [translated] The goods of the Earth are meant for everyone. And however much someone may parade his property, it has a social mortgage. In this way, we move beyond purely economic justice, based on commerce, toward social justice, which upholds the fundamental human right to a dignified life. The tapping of natural resources, which are so abundant in Ecuador, must not be concerned with short-term benefits.
NERMEEN SHAIKH: That was Pope Francis speaking in Ecuador. Naomi Klein, could you talk—you’ve mentioned in the past the significance of the pope’s origins in Argentina and the particular form that Catholicism took in Latin America. Could you talk about the significance of that and the kind of turn that you witnessed at the Vatican in the focus of this new pope and the church under his leadership?
NAOMI KLEIN: Sure, Nermeen. Yeah, it was definitely striking that a lot of the people who are real players in the Vatican right now come from the Global South. As you mentioned, Pope Francis is from Argentina, and he is the first pope from the Global South. And Cardinal Turkson is originally from Ghana and is talked about as potentially going to be the first African pope. And you see the influence. There are a lot of people who have a history with liberation theology around this pope. He doesn’t come from that particular tradition, but there’s clearly an influence, because before he became pope, he worked with the Latin American Council of Bishops, which—you know, the form of Catholicism in Latin America is one that is more influenced by indigenous cosmology than perhaps in North America, and definitely in Europe, precisely because the genocide of indigenous people in Latin America was far less complete.
So, the first phrase of the encyclical, the first paragraph of the encyclical quotes Francis of Assisi, referring to the Earth as “sister” and as “mother,” and then goes on to talk about Francis—Francis of Assisi, not Pope Francis—and it’s significant that Pope Francis chose the name Francis, the first pope in history to choose that as his name—how we ministered to plants and animals, and saw them as his brothers and sisters. And obviously, in there, you have echoes of indigenous cosmologies that see all of creation as our relations. And while I was at the Vatican, I did ask and, before and afterwards, talked to different theologians about whether there is any precedent for a pope talking—using this language of Mother Earth so prominently, and nobody could think of a single example of this. So, I think what is significant about it is that it is very much a rebuke to the worldview that humans have been put on Earth to dominate and subjugate nature. That is very clear in the encyclical. And the major theme of the encyclical is the theme of interdependence.
You also mentioned—or you played that clip where Francis talks about natural resources as being something that everybody has a right to. And this, of course, is a challenge to a pretty basic principle of private property under capitalism, that if you buy it, it’s yours to do with whatever you want. And that’s something else that’s very strong in the encyclical, is the idea of the commons, that the atmosphere is a commons, that water is a right. And I do think that you can see the influence of Pope Francis’s many years in Argentina. You know, he ministered in the outskirts of Buenos Aires, and that’s somewhere where I spent some time doing reporting and filmmaking. And the outskirts of Buenos Aires, they have had one of the most catastrophic experiences with water privatization, where a French water company came in and put in the pipes, but then refused to put in the sewers. So every time it rains, there are these huge floods, and there’s even cases of bodies being washed up in the streets and in people’s basements, so—which is simply to say he knows of which he speaks. I mean, he has seen a very brutal form of deregulated capitalism introduced in the Southern Cone of Latin America, and he also understands that this is a form of capitalism that, in that part of the world, was imposed with tremendous violence.
AMY GOODMAN: Naomi Klein, as we wrap up, very quickly, the pope is coming to the United States in September, but before that, he will go to Cuba first. Can you talk about the significance of the Cuba trip, and then, within the presidential race here, the pope landing in the United States?
NAOMI KLEIN: Well, I think the timing of this trip is obviously going to be very awkward for several Republican candidates who are Catholic and understand that this is a very, very popular pope. He’s particularly popular among Latinos, and that’s a really coveted voting bloc. So, you know, picking a fight with this pope is not a very smart political move if you’re running for office right now.
And I met somebody while I was—I can’t use his name, because it was just—it wasn’t an interview situation. But I met a fairly prominent Catholic, while I was at the Vatican, from the United States, from a major U.S. organization, who said, “The holy father isn’t doing us any favors by going to Cuba first,” by which he meant that there are a lot of people talking about how this pope is sort of a closet socialist, and by going to Cuba first, he was reinforcing that narrative. So I think for conservative Republican Catholics, the fact that this pope is going to Cuba first, but also because he has said such critical things about deregulated capitalism and everything he’s saying about climate change, is putting them into, frankly, uncharted territories. They really don’t know how to navigate these waters.
AMY GOODMAN: It’s President Obama’s birthday today. Do you have any particular birthday wishes for him?
NAOMI KLEIN: Amy, I had no idea. Thanks for telling me. And I wish him a very happy birthday.
AMY GOODMAN: Naomi Klein, we want to thank you for being with us, journalist, best-selling author. Her most recent book is called This Changes Everything: Capitalism vs. the Climate. It’s out in paperback today. And she’s got a documentary film coming out. It’s directed by Avi Lewis, based on This Changes Everything. It’s out in the fall. She also, together with Avi Lewis, made The Take, about Argentina. Her past books, No Logo and The Shock Doctrine: The Rise of Disaster Capitalism.
If carbon dioxide (CO2) was as visible as the colors of Old Glory, the color of the sky would be predominantly red, white and blue. That’s because over the last 100+ years, the United States has contributed more CO2 to the atmosphere (now considered a pollutant since additional CO2 adds to the atmosphere’s “greenhouse effect”) than any other of the world’s countries, including China.
None of the CO2 and other greenhouse gases emitted to the atmosphere from fuel burning the world over escapes the atmosphere to become outerspace; rather, it becomes part of the mix of gases already present tin the atmosphere for hundreds of years, making for an ever stronger greenhouse effect over time. And because the heat is latent in its expression, the warming effect of the combined total of all additional greenhouse gases emitted to the atmosphere during the first 15 years of the current century has not been fully realized. The warming effects of the first 15 years of this century are mostly the result of increased fuel burning in motor vehicles and jet air travel the period 1970 – 2000, along with burning coal and natural gas in electricity providing power plants.
Although China has recently surpassed the U.S. in estimated annual CO2 emissions, the U.S. is still considered the world’s largest historical emitter of CO2. The CO2 concentration in the atmosphere is important since any additional CO2 released to the atmosphere by fossil fuel burning adds to the strength of atmosphere’s greenhouse effect over time, adding to what would otherwise be a background concentration level of roughly 250 parts per million (ppm) in the atmosphere, the CO2 level present in the atmosphere prior to the initiation of wide spread fossil fuel burning which started during the Industrial Revolution. The presently now new globally averaged level of 400 ppm in the atmosphere is higher than at any other time in Earth’s history when humans were documented as being present. This is why the undeveloped countries of the world believe the United States has a special obligation to help their people cope with the impacts of the changing climate on them.
Next week, the Senate Appropriations Committee will consider the U.S. commitment to the Green Climate Fund for vulnerable people impacted by climate change. Are one of your senators on the congressional Appropriations Committee?
Pope Francis pointed out in his encyclical on ecology that it is the world’s poor who are bearing the brunt of climate impacts. As Americans, and as people of faith, we are obliged to advocate for those whose lives and livelihoods are threatened, and who cannot advocate for themselves.
The Green Climate Fund was conceived to help poor and vulnerable countries adapt to the unavoidable impacts of climate change like changing weather patterns, sea level rise, and extreme weather events while building more resilient societies. More than 30 countries have pledged $10.2 billion to get the fund up and running. President Obama has pledged $3 billion from the U.S., and requested the first installment of $500 million in this year’s budget. The U.S. Senate needs to deliver on that promise!
In March 2014, a report from the Annie E. Casey Foundation found that black children face enormous barriers to educational achievement in Wisconsin; in fact, the report classified the state as the worst in the nation for African-American children generally.
“The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophe”.
Pope Francis, June 18, 2015
In his long-awaited encyclical on the environment and climate change publicly released last week, Pope Francis called for swift action to save the planet from environmental ruin, urging world leaders to hear “the cry of the Earth and the cry of the poor.” He called for a change of lifestyle in rich countries steeped in a “throwaway” consumer culture, and an end to “obstructionist attitudes” that sometimes put profit before the common good. Pope Francis said protecting the planet is a moral and ethical “imperative” for believers and nonbelievers alike that should supersede political and economic interests.
A major theme of the encyclical is the disparity between rich and poor. “We fail to see that some are mired in desperate and degrading poverty, with no way out, while others have not the faintest idea of what to do with their possessions, vainly showing off their supposed superiority and leaving behind them so much waste which, if it were the case everywhere, would destroy the planet,” he said.
“Our house is going to ruin, and that harms everyone, especially the poorest. Mine is therefore an appeal for responsibility, based on the task that God has given to man in creation: “till and keep the garden” in which he was placed. I invite everyone to accept with open hearts this document, which follows the church’s social doctrine”, the pope said.
In a transcript of the pope’s encyclical on the DemocracyNow.org website, Pope Francis said protecting the planet is a moral and ethical imperative, for believers and nonbelievers alike, that should supersede political and economic interests. He also dismissed those who argue that technology will solve all environmental problems and that global hunger and poverty will be resolved simply by market growth.
A major theme of the encyclical is the disparity between rich and poor. “We fail to see that some are mired in desperate and degrading poverty, with no way out, while others have not the faintest idea of what to do with their possessions, vainly showing off their supposed superiority and leaving behind them so much waste which, if it were the case everywhere, we destroy the planet.”
Climate change is already happening, and its effects have already been disastrous on the poorest countries and the poorest people, who don’t have the means to defend themselves from it. They are also part of the human population who have the least responsibility for what is happening, being that they consume less fossil fuels.
Author Naomi Klein said on Democracy Now Thursday that “this encyclical, we can’t overstate the importance of it, the impact that it will have. It’s hard to respond to a document that runs close to 200 pages, when it was just released in non-draft form a few hours ago. We’re all still digesting it, Amy. But it is very clear that a door has just been opened, and a gust of wind is blowing through, where it is now possible to say some very powerful truths about the real implications of climate change, really the root causes.”
“And I think a lot of the discussion about the encyclical in the U.S. media cycle has focused and will continue to focus on the impact on Republicans and on climate deniers, many of whom are Catholic. And it is certainly a challenge to that demographic in the United States, because the pope is coming out so clearly on the side of climate science in saying this is real and this is happening. But I think that it’s too easy to say that this is just a challenge to Rick Santorum and Jeb Bush. Frankly, it is also a challenge to Hillary Clinton and Barack Obama and to large parts of the green movement, because it is a rebuke of slow action. It very specifically says that climate denial is not just about denying the science, it’s also about denying the urgency of the science. The document is very strong in condemning delays, half-measures, so-called market solutions. It very specifically criticizes carbon markets, the carbon offsetting, as an inadequate measure that will encourage speculation and rampant consumption.
“And I think probably the most significant part of it, the big picture, is the foregrounding of the culture of frenetic consumption in the wealthy world and among the wealthy. And this is really significant, because I think large parts of the climate change discussion tries to have it all ways and say, “No, we’ll just have green growth. We’ll just have—we’ll consume green products.” And, you know, this goes a lot deeper than that and says, no, we need to get at the underlying values that are feeding this culture of frenetic consumption that is entirely unsustainable.”
In the encyclical, the pope states that: “In a corrupt culture, we can’t believe that laws will be enough to change behaviors that affect the environment.” Naomi Kline responds: Well, I think, when he’s referring to corruption, I believe he’s referring to the influence of polluting companies, of multinational corporations, which he also goes after in the encyclical. And I think this is one of the most significant things about the document. One might expect of a religious document about climate change to erase difference, right? to say, “Well, we’re all in this together,” and certainly it talks about the Earth as our common home. But it also recognizes explicitly the power dynamics in capitalism, which is to say that there are forces within the system that are actively working against change. And that is probably what he’s referring to when he’s talking about how there may be laws, but the laws aren’t enforced. And, you know, indeed the laws are also inadequate, which is also addressed in the document, and it has some very specific calls for another level of environmental law, which is a part of the document that I haven’t been able to look at, you know, closely enough.
And another thing I have to say is, you know, I am—I have accepted this invitation to speak at a conference which is about digging more deeply into the document, because there’s an understanding that it does take time to digest a document of this length, this multilayered, and it requires that kind of deeper analysis. And I think that this intervention, five months ahead of U.N. climate conference in Paris, is tremendously significant. It’s going to push political leaders to go further. It’s going to be a tool for social movements.
A lot of the language of the climate justice movement has just been adopted by the pope—I mean, even of phrases like “ecological debt.” The pope is talking about the debt that the wealthy world owes to the poor. I mean, this is a framing that comes originally from Ecuador, from the movement against drilling in the Amazon. And, you know, this is a phrase that was never heard in mainstream circles until just now, actually. I mean, I’ve never seen such a mainstream use of that term.
So, it is very important in that way. But, I mean, I have to say, on a personal level, that as thrilled as I am that the Vatican is leading in this way and that this pope is leading in this way and bringing together the fight against poverty with the fight to act on climate change, that doesn’t mean that there’s a complete merger between the climate justice movement and the Vatican here. I mean, obviously there are huge differences that remain over issues like marriage equality, reproductive rights and freedom, to name just a few.”
Nathan Schneider, columnist with the Catholic weekly, America, who has been covering Catholic engagement with climate change, talks about what the encyclical means for the Catholic community and the number of languages it’s been released in and how large the document is: “Well, this is really the first Third World encyclical. You know, this is coming from a pope who was shaped in really significant ways by economic crises during the Cold War in Argentina and being in the middle of a battleground between the First and Second World powers. It was drafted by a cardinal from Ghana. So this is coming from the side of the world that we don’t normally hear from. And it’s very much in line with things that popes have been saying for decades, you know, going back to Paul VI, then John Paul II, Benedict XVI. So, a lot of the content is actually not so new for Catholics, but the emphasis and that—the language of climate debt, the language—the recognition that there is a divide here between the rich countries and the poor. And this is a cry from the developing world, from what has been labeled the Third World, for change.”
“The pope is calling here for us to change how we live, how we—what we do with our resources. You know, this is not just moving from one kind of consumerism to another. This is a kind of spiritual renewal and also a material renewal, that—in which we turn ourselves toward an economy that’s sustainable, that’s life-giving, both for humanity and the rest of the world.”
June 19, 2015, will mark the 150 Anniversary of Juneteenth Day Celebration in American History. The weekend’s activities begin Friday, June 19, 2015 with a Praise Celebration at Fountain of Life Church, 633 W Badger Rd, Madison, at 7:00 pm, featuring Marquis Hunt, renowned saxophonist and psalmist.
Saturday’s Celebration will kick-off with the Fifteenth Annual Parade at 11:00 am. (Expo Way–at Willow Park–to John Nolen – Olin Turville Pkwy) and the outdoor festivities will follow at Olin Turville Park, starting at Noon on June 20, 2015.
Juneteenth is the one event that is totally dedicated to the African American experience here in Madison and across the nation. We are aware of the challenges that impact African Americans living in Madison and Dane County but adversity is not new to African American community. For it was in the midst of slavery that our American experience was formed; while plowing fields and picking cotton “soul music” was born as an outward expression of hope in the midst of despair. It is the freedom from what physically binds us that is celebrated every Juneteenth Day. In 1865, it was slavery and today it is racial disparity.
Celebrate Black Lives at Juneteenth
The global warming genie has escaped his bottle! He has begun to show his wrath, which is only likely to worsen in the coming years, decades and centuries, and there is presently no end in sight!
He’s leaving plenty of evidence. The only way we can all help weaken him is by stopping our nonessential burning of fossil fuels, stopping deforestation especially of the tropics, and doing things which naturally result in more greenhouse gases being added into the earth’s atmosphere and oceans (such as overeating, wasting food, not recycling, not reusing things whenever possible, running our air conditioning and furnaces needlessly, using energy derived from tar sands industry, doing other things that frivolously burn fossil fuels such as going for joy rides, cruising, etc.. Because our atmosphere is where Global Warming lives and breathes (now that he’s escaped the bottle) and because he gets his tremendous strength to wreak havoc on the world by his breathing in greenhouse gases that have been accumulating to record high concentrations in the earth’s atmosphere (as a by-product of our burning carbon-based fuels in our cars, trucks, airplanes, power plants, ships, boats, trains, machinery, recreational products and the like) we need to all put him on a crash diet, NOW!
According to David Owen, author of Green Metropolis and The Conundrum: How Scientific Innovation, Increased Efficiency, and Good Intentions Can Make Our Energy and Climate Problems Worse, the proportional share of the fuel burned during a round trip from New York City to Melbourne, Australia, is greater than the total amount of energy that the average resident of the earth uses, for all purposes, in a year. Forestalling global calamity is a preemptively worthy, ethically justifiable and economically achievable goal for everyone on the planet, especially in this era of television, radio, computers, Skype, the iPhone and virtual reality. Climatologists, environmentalists, CEOs, religious leaders, students and tourists seeking entertainment or to broaden their horizons, and government officials ought use the least greenhouse gas emitting technologies available to them to accomplish their objectives; they should not have to cross the oceans and great land masses of world (requiring vast burning fossil fuels) just to be present in person. Likewise, our government leaders and business people ought minimize the amount of products traded with distant countries, so as to minimize the amount of fuel burning required in the shipment of goods by air, sea and over miles and miles of terrain. Transportation of billions of tons of goods along with extensive long distance vacationing and business trips by millions of people every year is simply no longer sustainable. Such activities are becoming ethically wrong because they are unquestionably harming the planet and all the living things it is home to, both now and in the future.
We cannot and must not wait for technology to bail us out. Scientists the world over say it is now paramount that all humans begin acting in significant ways to reduce their annual greenhouse gas emissions. Otherwise, we will never get Global Warming to go back into his bottle – where he belongs! Greenhouse gases accumulate atmospherically over time – they build up in the atmosphere and oceans from year to year. Their volume is accelerating in earth’s atmosphere and as well as in its oceans, and the total volume will likely keep accelerating for some time due to compounding factors (positive feedbacks) of the earth’s natural systems. That’s why it’s of the utmost importance – paramount – that everyone act in ways to reduce their annual carbon footprint, immediately, before Global Warming becomes all to powerful, uncontrollable and for generations, a tragedy for civilization.
Following are the comments I submitted by email on the governor’s proposed budget for July 1, 2015 to June 30, 2017.
Bad things can happen to good people. It happens all the time, and has occurred all throughout history. So when bad things, or threats, are predicted to occur or seem reasonably likely to occur, it’s best for one to take action, and involve others in removing the oncoming threat, before it gets realized and significant damage to life and our environment occurs.
Governor Walker’s biennial budget plan for Wisconsin for the next two years contains numerous threats to the people of Wisconsin and the state of Wisconsin’s natural resources. Some of those threats could have devastating and harmful impacts if they are allowed to occur without any attempts to prevent or ameliorate them.
Governor Walker’s budget plan as written will cause a great deal of harm for many thousands of Wisconsin’s people and their families. Some people who have worked their entire life at University of Wisconsin or UW-extension will likely lose their jobs, and the public who those people serve will lose out as well. Wisconsin’s elderly and disabled population, and families having children enrolled in Wisconsin’s excellent public school system will also suffer loses. Many hard working and dedicated school teachers and educational assistants serving special needs children will be without a job next fall if this budget is not revamped.
The governor’s budget also hurts those who watch over and protect our precious natural resources, both now and in the coming years, by cutting positions and land stewardship funds.
But really the worst thing about the governor’s budget is not what’s in it but rather what’s NOT IN IT BUT SHOULD IN IT. For example, despite Wisconsin’s aging population and increasing number of people who prefer not to drive, or who can’t drive because of the high cost of owning, maintaining and driving an automobile, the Walker budget proposes nothing new to help with mobility in the state, transit in particular. Rather, it borrows hundreds of millions of dollars to expand an already too large highway system at great environmental harm to the state, and for no good reason.
Numerous observations demonstrate that the climate of the Great Lakes Region, including Wisconsin’s climate, is changing. Average temperatures are getting warmer and extreme heat events are occurring more frequently. Total precipitation is increasing and heavy precipitation events are becoming more common. Winters are getting shorter and the duration of lake ice cover is decreasing over time. As a state, we should already be doing as much as we can to drastically cut back on our burning of fossil fuels but we seem to be doing almost the opposite. This tragedy grows in magnitude the longer it takes for our country and other countries to wean themselves off burning fossil fuels. There are many other unintended consequences of living in a fossil fuel burning dependent society.
But ironically, rather than then increasing substantially the funding of transit systems and the funding of positive financial incentive programs aimed at reducing greenhouse gas emissions and encourage walking and use of nonmotorized travel by state residents and businesses, the governor’s budget promotes more highway expansion. Instead, the state should reward those who drive less (miles), don’t fly, and minimizing their use of fossil fuel derived energy over the year. Use the money that Governor Walker’s budget borrows to fund a bigger highway system and a big new professional basketball arena instead – expenditures that not only subject state taxpayer to great financial risks but also promote adding millions more tons of greenhouse gases to the atmosphere including promoting jet airplanes flying of visiting teams and fans to the games.
Wisconsin Public Radio (part of state’s UW-extension) plans vacationing trips to Scotland and Australia, trips that not only release hundreds of millions of tons of greenhouse gases to the atmosphere but also give nothing back to the state’s own tourism businesses.
Governor Walker’s budgets include more trade promotions with foreign countries despite the fact that shipping products and working with foreign business interests similarly add millions and millions more tons of greenhouse gases to the atmosphere.
My plan would increase Wisconsin families’ and individuals’ annual income for polluting less and reducing the global warming threat, rather than adding to it. It would encourage Wisconsinites and Americans to buy from local entrepreneurs, whenever possible.
Governor Walker’s plan is to require a monthly drug test of food share (too low to begin with) recipients and proof of their having worked at least 80 hours at a place of employment before their receiving the meager food share benefits. It would do nothing to curb the rising income and employment inequalities and racial disparities in the state. The numbers of families and children living in poverty already will not be helped by Governor Walker’s budget. It is a fact that children of families living in poverty start their lives with a handicap because of many reason but the worst is that they do not receive adequate nutrition before and after they enter their school years. The governor’s budget insufficiently funds Wisconsin public schools and the families that live in poverty are disadvantaged in those schools from day one. Yet the governor’s budget does nothing to make up for previous cuts to public schools and add more financial stress for them by requiring them to pay vouchers for children attending private schools.
The budget should also refund the planned parenthood clinics the state had before Scott Walker took office. Certainly we ought not be adding to our human population pressures on the environment if we don’t have to.
Thank for the opportunity to submit my comments on the proposed state budget. For addition background on my concerns expressed here, please visit my blog at: http://www.allthingsenvironmental.com.