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Our identification with a separate sense of self will no longer be the organizing principle for life on Earth. Our evolution as a species and as a planetary culture depends not only on our realization of this, but our embodiment of it. Living our lives in a profoundly transformed way and connecting our communities in service to Mother Earth is where hope can be found.

Through interlocking explorations of climate change, existential crisis, class conflict, mass extinction and granular insights into energy and resource availability, this book lives up to its name. It is not just an explication of potential futures, but a guide to how we might navigate them.

Dr. Lyla June Johnston (aka Lyla June) is an Indigenous musician, scholar, and community organizer of Diné (Navajo), Tsétsêhéstâhese (Cheyenne) and European lineages. Her multi-genre presentation style has engaged audiences across the globe towards personal, collective, and ecological healing. To get a glimpse into Lyla June’s story and what she will talk about in our May 14th event, watch this interview with Post Carbon Institute’s Asher Miller.

Our current forms of work, and the double exploitation they involve of planet and people, are at the heart of the climate crisis: ecological justice also requires social and economic justice.

While to reap the benefits of cosmolocal production strong political initiative and institutional innovations are needed, the momentum behind these post-capitalist pathways signifies a growing potential for meaningful change in our approach to production.

It is nearly impossible to conceive of any significant environmental regulation over the past four decades that has not involved the application of the “Chevron deference.” It’s one reason conservatives and others, e.g., the fossil fuel industry, are now rooting for the US Supreme Court (SCOTUS) to strike down the deference—in the name of the separation of powers set out by the US Constitution.

Things that seem permanent within the narrow confines of the fishbowl may look completely different (fleeting) in a broader perspective, once the fishbowl construct runs its course. Expecting otherwise seems crazy to me.

Asher, Jason, and Rob lay bare the stats on everything from human population, energy consumption, global GDP, greenhouse gas emissions, and the size of cars and cruise ships, before concluding that the global economy should be named after the Wendigo from Algonquian folklore.

We are all on a journey, one that’s sure to be met with extreme weather, tough times, and untold obstacles. We hope you’ll share some of your journey with us, as together we’ll stand a better chance of arriving at the destination we aim for: a sustainable, equitable society that works for all.

If all rewards are dependent on many actions and actors — as all things are — then nobody earns any larger slice of the reward than anyone else. And the more-than-human world receives most of any revenue — because the more-than-human world provides all the raw materials and most of the labor involved in doing everything to support every body.

How about it: Shall we leave the establishment of a steady state economy to the pro-growth “representative” democracies?  Or should we sort it out ourselves?

The provincial wall may not have fully crumbled, but the tide is rising against it. And at least on Haida Gwaii, a colonial government is no longer lord of the land.