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The anthropogenic transformations in the Unesco Chair Call for the 10WEEC

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The anthropogenic transformations of ecosystems called Anthropocene is forcing scientists to recognize not only the inextricable interfusion of nature and human society (Malm and Hornborg, 2014), but also the fact that it is becoming a perfect marker and multiplier of differences and inequalities. The appropriation of nature under current capitalism conditions, which is at the core of the current geological troubles, is entailing some correlated processes such as the intensification of the processes of labour’s exploitation, the dispossession of peasants’ lands, the indiscriminate extraction of raw materials, and the racialization of all these processes (With the notion of racialization, we mean the process by which different groups or clusters of people are discriminated in some way because of their natural characters – skin color, gender, age – or of cultural features that are naturalized and crystallized – religion, language, dressing).
All this implies a radical fragmentation of the relationship between humans, and between humans and nature. These dynamics reveal a double process: on the one hand we are witnessing deep socio-ecological changes of food, energy, land, water, and raw materials regimes implying wide processes of dispossession, expulsion, and racialization. On the other hand, we are observing an imperious use of racist speeches, claims, public measures and violent practices aimed to galvanize the racial and racist spirit of European and American white populations against migrants and refugees driven by the phenomena formerly recalled.

by Dario Padovan
Unesco Chair in Sustainable Development and Territory Promotion – University of Torino – Italy

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Gunter Pauli: innovation and entrepreneurship at the WEEC

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Vsiting lecturer and professor at universities in all continents, Member of the Board of NGOs and private companies in Asia, USA and Latin America Gunter Pauli is once again key note speaker at WEEC.

Actually Gunter Pauli already attended the 7WEEC in Morocco (2013) and it was delightful to attend his lesson. Now, for the 10th edition of the World Environmental Education Congress in Bangkok (Thailand) Gunter Pauli will be again in the number of our esteemed guests.

He has advised governments, entrepreneurs and industry leaders on how to implement breakthrough innovations that permits society to better respond to the basic needs of all, starting with water, food, housing, health and energy. He works with what is locally available, focuses on the generation of value.

He founded the “Zero Emissions Research and Initiatives” (ZERI) at the United Nations University in Tokyo, and subsequently established The Global ZERI Network as a foundation, redesigning production and consumption into clusters of industries inspired by natural systems.

He is dedicated to design and implement a society and industries, which respond to people’s needs using what is locally available. His visionary approach supported by dozens of projects on the ground landed him an invitation to present his cases at the World Expo 2000 in Germany. There he constructed the largest bamboo pavilion in modern days presenting 7 breakthrough initiatives.

Gunter wishes to inspire children to become entrepreneurs, responding to the basic needs of all with what is locally available. As an entrepreneur he created several  companies and his book THE BLUE ECONOMY describes the businesses of the future. Gunter has an MBA, is professor at several universities, and he is father of 5 children.

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Samira Benabdallah confirmed as keynote speaker at 10WEEC

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Samira Benabdallah (in the picture) biologist (microbiologist) for 20 years in the field of the water environment, is the Director of the Center for Environmental Education (CEE) of the Mohammed VI Foundation for the Protection of the Environmentof (Morocco). Her goal is the protection and preservation of water quality. At the same time, she works extensively in the field of environmental protection at the Mohammed VI Foundation for the Protection of the Environment chaired by Her Royal Highness Princess Lalla Hasnaa.

The mission of the Foundation is the promotion of the protection of the environment and the improvement of the living environment. Through its approach, the Foundation raises awareness and educates all publics, and in particular the youngest, to sustainable development with the development of tools and educational resources needed, it mobilizes actors at different scales of intervention (territorial, regional, national and international), federates and networks the actors at the level of the territories of intervention and at the national level and finally forms and reinforces the capacities of the actors and the tools of sustainable management of the territories.

Today, after 18 years of its existence, the acquisition of important knowledge and know-how through the establishment of more than 20 innovative programs at the national level the Mohammed VI Foundation for the Protection of the Environment has set up a center for environmental education (CEE), space dedicated to awareness, education, training all to sustainable development.
The Environmental Water Center’s ambition is to reinforce the transversal understanding of the issues related to environmental protection and sustainable development through capacity building, to create a network of excellence bringing together Moroccan and international leaders and to develop training content. of quality answering the existing problems and needs expressed.

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Find out religions and cultures in Thailand… waiting the Congress

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Our approach to the WEEC Congress in Bangkok continues with a taste of one of the main components of Thai culture and tradition: religion, or – better to say – the various forms of religious belief. There is a composite reality. Even if more than 90 percent declare themselves “Buddhist Theravada“, there are still residues of the previous cults in the various regions that make up the State which, with the Thais of the Muslim and Catholic religion (just over 6 per cent) go to compose a reality that often mixes religious and civil practices.

The “Theravada tradition” is a form of Buddhism that has its origins in the island of Sri Lanka and is also present in India, Myanmar, Laos, Cambodia and in some southern parts of China and in southern Viet Nam.
In this variant of Buddhism  is central the figure of the monks, called shanga, present mainly in and near the “vat“, their temples-monastery. They are recognizable by their yellow or orange saris and by their very short hair, sometimes with a completely shaved head. They cannot have beards (and hair) of any kind and their life is marked by times and rituals typical of a religion closely linked to the environment, to the cycles of the stars, the moon, the sun and, above all to agriculture and to the breeding. The shanga enjoy special attention from the faithful and continually receive gifts (especially food, clothes, amulets) that are part of what is “offered” in the vat to the Buddha and his dignitaries. Gifts that are part of classical Buddhist rituals, given that on the basis of them one will be judged at the time of the “passage” (a better life). This type of Buddhism contemplates the “reincarnation” of the soul either in another body or in beings considered inferior (from monkeys down to snakes and scorpions). It is a particularly felt presence in the countryside, less visible in the cities, even though Bangkok alone has 120 vats scattered in various districts.

The periods of phansa that young people face for about three months are still fairly respected, even if not as in the past, refining in this way the methods of meditation and the “personal purification“, precisely the phansa. The prevailing Thai religion (the “Theravada”) has incorporated the beliefs, habits and practices of previous religions (including those ancestral choruses that date back thousands of years). He drew heavily on the Hindu religious universe and reached a particular synthesis. An example of this syncretism lies precisely in the theory of metempsychosis as in the high number of local deities or in the tendency to mix religion and state management. Even the god Brahma has his vat dedicated to him, near the central Erawan Hotel in Bangkok.
Another characteristic of “Thai” Buddhism is that of fragmentation in hundreds of variants: from the more formal and orthodox to those that connect parts of the Gospel to the Buddhist creed or – even – of the Koran, thus creating a bridge – in fact – with Christianity and with the most visionary Islam. Other practitioners draw their religious inspiration from the figure of Buddhadasa Bhikku (1906 – 1993), a Buddhist monk who has based his social action on helping the poorest and overcoming ideological and religious fences. And, in this case, their form of “theravada” finds a particular declination in the adjective “bhikku”.

The Islamic community (about 4 percent of the entire population) is concentrated in the peninsular and coastal area of ​​the south. The group of Christians, both Catholic and Protestant, do not exceed one percent overall, is concentrated in the cities or areas of particular commercial activity. The Christian schools (Protestant or Catholic) with thousands of students very often of Buddhist or Muslim families are highly quoted. And these are found almost everywhere, well seen by the state and local communities.

The dominant religious form, that of the “theravada” variant of Buddhism, allows the royal family to be “the representation of equilibrium (defined “kharma”) between heaven and earth, between men and animals and which provides a “dharma” ( a form of “political actualization”) direct emanation of the sovereign, with consequent prescriptions and instructions on work, family, social organization. Clear traces of multiple overlaps and intersections are found in the complex rituality linked to the “passage” ceremonies.
Those of puberty and the accompanying of the deceased in the “transit” towards another life are fundamental.
Finally, marriage ceremonies are very complex and varied and follow canons and “kinship systems” codified over the centuries. In the latter case it is essential to strengthen the tribe / group of origin by broadening contacts with neighboring realities and there is nothing better than the celebration of one or more marriages, usually combined. Often, for example, brothers of a tribe get married with sisters from another tribe or widows are acquired, since polygamy is not a punishable offense. Or you get to “marriages of alliance” with the stipulation of a treaty of friendship between two realities that are more or less distant.

With Hinduism there are many similarities not only in terminology (kharma and dharma) but, above all, in the clear distinction of social functions, distinct by gender, wealth and tribal belonging, “fences” comparable to those existing in the Indian society based on castes. A modality, in the long run, no longer bearable and confined to the minority of Indian origin or of the former Burma, now Myanmar.

Thai fishermen, in view of the special attention paid to the “Theravada” Buddhism environment, often thank the gods for exceptional catches and never miss a “small altar” of ancestors on boats. Another sign of how strong the spiritualism of origin remained. Many fountains, waterfalls, forests and mountains are considered sacred and inhabited by characters of Buddhist religious mythology (mixed with gods and goddesses of the Hindu pantheon) or, even, with names that refer to the prehistoric populations who lived in these areas in periods prior to the invasions thai.

Above all a spirituality tending to purification and personal improvement before the public commitment. A further confirmation of the multiformity and sensitivity of the Thai people.

Pierluigi Cavalchini

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Attend to the NGO’s Forum at 10WEEC

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You will be able to learn more about the latest in environmental education and education for sustainable development and discuss different issues. Participating in the NGO Forum gives you a chance to get valuable feedback that can further improve your work, establish new connections, as well as attract potential donors.

How to participate?

The NGO – Forum is an area where you can set up an information stand during the whole congress or give a mini lecture on your organisation and your work. The participation in the NGO – Forum is free of charge; but representatives have to register through the website and pay the registration fee as a congress delegate.

Date & Venue

The 10th edition of WEEC will take place from November 3 to 7 2019 in Bangkok, Thailand. The venue for the NGO Forum is BITEC, the Bangkok International Trade and Exhibition Center.

Contact

For further enquiries and registrations, please contact the Local Organizing Committee 10thweec@gmail.com

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Former Minister of Education in Bhutan, Lyonpo Thakur S Powdyel, at 10WEEC

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The WEEC Permanent Secretariat is proud to announce that Mr. Lyonpo Thakur S Powdyel (former Minister of Education in Bhutan) will be a key note speaker at 10th WEEC (Bangkok, Thailand, 3-7 November 2019)

Lyonpo Thakur is the founder and great supporter of the concept of Green Schools in Bhutan. He wrote a book called “My Green School”. He calls it a meditation on the core function of education. In “My Green School” he develops eight elements that are the vital claims that education systems and educators must affirm and advance to make teaching and learning more purposeful and integral. There are some fine examples or models of Green Schools in Bhutan, which Lyonpo Thakur can refer to.
Thakur S Powdyel was awarded the prestigious International Gusi Peace Prize in 2011 for Life-time Contribution to Education, and the Global Education Award in 2012 for Outstanding Contribution to Education. He has experience in speaking at many international meetings and conferences.
We hope you can find his speech very motivating and inspiring. We look forward to seeing you soon at 10th WEEC!

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Discover Thailand nature with the 10th WEEC

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The Thai laws of 2002 and 2006 for the protection of the forest heritage as well as those for the protection of the most valuable areas, have allowed the slowing down of a process of progressive elimination of the forest component. At the beginning of 1900, 70% of the territory of Thailand was covered with forests, with fine mahogany trees, various types of walnut, oak and beech trees, as well as different types of pines. Gradually this natural “green lung” decreased to a skimpy 25% of the total around 2000. Since then there has been a vigorous swerve that led to the current stabilization, with a consolidated “green” presence of around 35% of the territory. Especially with many new areas for special protection or, in some cases, integral.
Particularly noteworthy are the areas of protection of teak and trees belonging to the Dipterocarpaceae, the Lauan, the Meranti, with large productions of resin and excellent wood. There are also giant bamboo forests with rods as high as eight meters and sections of 25 cm in diameter. Even these are duly protected or, as in the case of the Khao Sok (in the picture) reservation, even become an opportunity for revaluation also in terms of tourism and culture. The same applies to the large lotus plots and the three varieties of water lilies present, all well protected and followed by special groups of volunteers and “green policemen”.

The protection of animals, as well as forests has increased

Also the protection of the typical animals of the region has had, since the eighties, a particular attention. There are still areas where the cultivation of rice, cotton, hemp, pineapple, fruit palms is carried out, with traditional systems and, also with the use of buffalo, oxen and – sporadically – elephants with small ears, but – as you can imagine – by now all the crops are correctly mechanized, while maintaining little more than familiar extensions.
The use of these animals (and especially of the elephants) is, today, confined to some very isolated peripheral realities, or within didactic-information centers specialized in the promotion of the “Thai” traditions. A condition of protection that has been made explicit by the 1989 Delegation Law that has definitively freed all elephants registered in the Thai state from all forms of forced labor.
Serious damage to wildlife has been affected by poaching and the capture of particular exotic animals. Although it would be more appropriate to use the present time, since it is one of the most sanctioned crimes since 2000. The most sought-after animals are the tapirs, the rhinos and the elephants themselves. A similar fate has been left to gibbons, Khao monkeys and many types of birds.

This is a continuous struggle between local traffickers (linked to Chinese and Western sorting centers) and the various law enforcement agencies who, we recall, in the case of capturing the perpetrators, do not hesitate to apply very heavy penalties.
Similar conditions also reserved for the many producers of opium poppies, marijuana hemp and other hallucinogenic products (the “Thran” fungus among them).
A packet of hashish ready for use, if seized at the airport at the time of embarkation to leave Thailand, even if it is a few tens of grams, can lead to a minimum detention of three years. Pure fish industry, only partly Thai (mostly in Chinese and Malay), has contributed to the impoverishment and transformation of both marine and river biological variety. There are practically no more shrimps (the traditional “hakifs”) in free circulation conditions, as well as some types of crabs, particularly sought after for tasty meats.
However, since 1991 the centers of “fish culture” have increased with a gradual recovery, in special basins, of the traditional local fishery products.
Also the crocodiles and snakes, above all the cobras, the object of spasmodic hunting, although very forbidden, have also decreased. The first for particularly soft and shiny skins, the second for the poison (paid for by the weight of gold by the pharmaceutical industry) and for the variously spotted fleece.
Even the silk industry, for almost two hundred years the prerogative of the Chinese community, has been “recovered” thanks to government incentives that are making the Thai territory the third largest world producer of natural silk, that is the one that uses the worm in all its phases.
We are waiting for you in Thailand, at 10WEEC.

Pierluigi Cavalchini

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Women, young and middle class for the climate

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Tous nos points de repères sont entrain d’être chamboulés. Nous ne devons plus chercher à regarder le vieux sage pour trouver la voie, il faut au contraire chercher la jeune écolière en grève assise seule dans le froid. Nous ne devons plus chercher les princes, s’il n’y en a déjà eu, il n’y en a plus, c’est dans les classes moyennes que se trouvent celles et ceux qui nous sauvent.

La vie est ailleurs et l’humanité aussi

Toutes et tous nous connaissons Greta maintenant, il suffit de dire Greta c’est bon, on sait de qui et de quoi il est question. Elle a 16 ans, il y a aussi Alexandria aux Etats unis, elle a 13 ans et il y en a aussi une dans le Colorado c’est Haven 12 ans, des jeunes filles qui coordonnent les actions pour le climat il y en a en Belgique, en Allemagne, en Australie… Ce sont encore des enfants, pas tout à fait des jeunes pour certaines. Elles sont déterminées, n’ont rien à perdre, elles savent intuitivement sans doute que les 40-70 ans qui mènent le monde se sont totalement fourvoyés, qu’ils mentent et qu’il ne faut surtout pas les suivre. Pour une raison simple, la vie est ailleurs et en conséquence l’humanité aussi.

Les pauvres, ne peuvent rien

Quand on regarde la carte des manifestions du 15 mars dans le monde on s’aperçoit qu’elles ont lieu dans les pays ayant les classes moyennes les plus développées, vivant dans les pays les plus libres. Bien peu de manifs dans les pays émergents où les populations dans leur grande majorité doivent se battre au quotidien pour leur survie. – le paysan qui doit tous les jours cultiver son riz pour nourrir sa famille ne peut pas s’occuper des affaires de la cité – dit le sage. Aujourd’hui il ne s’agit pas des affaires d’une ville particulière, il s’agit des affaires de la planète. Les plus de 7,5 milliards d’humains sur la planète sont concernés. Notre survie dépend de l’action de chacune et chacun d’eux. Nous avons besoin de tout le monde pour nous en sortir, pas un(e) dont la présence active pour la transition serait inutile. Les pauvres quand ils seront moins pauvres s’associeront à la lutte pour le climat.

Les riches ne peuvent rien

Aussi évident que les pauvres ne peuvent rien, les riches ne peuvent rien. S’ils pouvaient quelque chose ils l’auraient déjà montré. Ils ont toutes les manettes, les riches. Ils ont la presse dans des proportions insensées, en particulier en France, ils ont tous les leviers économiques en mains, ils ont le pouvoir politique pratiquement partout. Cela fait 60 ans et même plus qu’ils savent qu’il y a un problème avec l’environnement et ils ne font rien. C’est juste qu’ils ne peuvent rien faire. Pourquoi ? Il faudrait leur demander. Vu de notre fenêtre de la classe moyenne on peut penser que leur arrogance les aveugle. Ils se prennent pour des dieux comme dit Nicolas Hulot riche lui-même, il sait de quoi il parle. Les riches quand ils seront moins riche retrouveront la communauté et le sens des responsabilités.

Développer les classes moyennes pour sauver l’humanité

Il reste les classes moyennes. Ces classes moyennes, menacées d’érosion un peu plus chaque année par le bas il y a des milliards de pauvres dans le monde, 8 millions rien que en France, chiffre en constante augmentation, 600 000 de plus en 10 ans de 2006 à 2016. Les classes moyennes qui ne sont pas nourries par le haut, des riches tous les ans de plus en plus riches. De plus en plus de très riches, autant dire de plus en plus d’irresponsables qui se vivent hors communauté. C’est là dans ces classes moyennes que se trouvent celles et ceux qui se mettent debout pour le climat. Des personnes instruites ayant le sens des responsabilités, dotées d’un esprit critique développé, aptes à prendre des initiatives. Ce sont ces classes moyennes qui doivent augmenter dans le monde, ce sont elles qui peuvent nous sauver. En augmentant de façon très importante l’éducation à la transition pour toutes et tous tout au long de la vie.

Les vieux ne peuvent rien

Ce sont les plus âgés d’entre nous qui nous ont mis dans cette situation. Par avidité comme Gandhi l’a dit : « Il y a assez de tout dans le monde pour satisfaire aux besoins de l’homme, mais pas assez pour assouvir son avidité », par manque d’esprit critique et là on pense aux paysans qui se laissent embobinés par les marchands de produits phytosanitaires vendus par les coopératives et à tant d’autres qui achètent un tas de produits inutiles et souvent néfastes pour la santé, ravage de la publicité. Les vieux sont dans l’erreur par manque de culture écologique. Certaines et certains d’entre nous avaient un cours d’écologie en première et terminale au tout début des années 70, cela n’a pas été généralisé par les institutions éducatives. Les vieux peuvent faire leur examen de conscience et se mettre au service des jeunes. Durant nos vies pendant 30 ans on rêve, de 30 à 60 on tente de réaliser nos rêves et de 60 à 90 on aide les jeunes à réaliser leurs rêves. Quoi d’autre ?

Les hommes ne peuvent rien

Ce sont des femmes. Il y a les jeunes femmes certes et les très jeunes, elles sont sur la scène mais il y a aussi les plus grandes qui sont plus en coulisses. Sylvie qui plante une forêt avec ses élèves du primaire, Sophie qui met tout son collège en débat sur le climat, Lucie qui se met en grève de l’école posant la question du sens du métier d’enseignant et les leaders d’enseignant.e.s pour la planète, encore des femmes. Peut-être que les hommes ont moins de courage aujourd’hui, peut-être que les manettes dont ils ont encore le contrôle commencent à leur brûler les mains. Ils ne savent plus qu’en faire, ils doutent. Elles, elles sont appelées par la vie. Elles nous emmènent vers la vie.

L’émergence d’une citoyenne planétaire

« Selon les organisateurs de ce mouvement baptisé « Fridays for Future », plus d’un million d’étudiants, de lycéens et de collégiens ont défilé dans 2 000 villes de 125 pays, un record. » dit le Monde du 16 mars. Ailleurs il dit « 168 000 jeunes ont défilé vendredi dans plus de 200 villes en France ». A écouter les jeunes dans les rues de Montpellier le 15 mars, à sentir leur énergie et leur détermination, à entendre la force de la clameur qui sortait de leurs poitrines on se prend à retrouver une sorte d’espérance. Elles et ils sont entrain de faire émerger la citoyenne planétaire. Ce ne serait pas juste de la mettre au masculin, tant, en ces jours sombres, nous devons aux femmes.

Roland Gérard

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Air crash: environmentalism cries its victims

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A great tragedy has hit the world of environmentalism. The Ethiopian Airlines aircraft crashed yesterday after take-off near Addis Ababa, caused the death of 157 people who were on board, including passengers and crew members.

Among the victims there are also many delegates who were directed to the Fourth Assembly of the United Nations on Environment in Nairobi.

The WEEC Permanent Secretariat gathers around the relatives of the victims. Mario Salomone, WEEC General Secretary recalls that everyone’s commitment is important for the future of the planet. «The pain for the loss of so many people actively involved in the protection of the environment – he said – must make us continue their meritorious work and must remind us that their life had a common and highly meritorious goal».

The assembly opens today (Monday, 11th) in silence to remember the victims of the plane crash. The goal of the forum is to understand how to save the planet from climate change and resource over-exploitation, and in this context until 15 March, heads of state and environment ministers, with NGOs, activists and multinational administrators will meet to discuss and make commitments, with a view to a global environmental pact.

The people on board had 32 different nationalities: 8 Italians, 32 Kenyans, 18 Canadians, 9 Ethiopians, 8 Chinese, 8 Americans, 7 French, 7 British, 6 Egyptian, 5 Dutch, 4 people with UN passports, 4 Indians, then citizens of Austria, Switzerland, Russia, Morocco, Spain, Israel, Belgium, Indonesia, Uganda, Yemen, Sudan, Serbia, Togo, Mozambique, Rwanda, Somalia, Norway, Ireland.
The many peoples fraternized by a tragic destiny are a symbol of the unity of humanity beyond borders, languages and cultures.

International Secretariat

Corso Moncalieri, 18
10131 Torino – Italy
tel.+39 0114366522
secretariat@weecnetwork.org

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