Save Ecosystem Quotes

Progress does not have to be patented to be worthwhile. Progress can also be measured by our interactions with nature and its preservation. Can we teach children to look at a flower and see all the things it represents: beauty, the health of an ecosystem, and the potential for healing?

The various manifestations of socialism destroyed both their peoples and their ecosystems, whereas the powers of the North and the West have been able to save their peoples and some of their countrysides by destroying the rest of the world and reducing it's people to abject poverty.

The dominant culture eats entire biomes. No, that is too generous, because eating implies a natural biological relationship. This culture doesn't just consume ecosystems, it obliterates them, it murders them, one after another. This culture is an ecological serial killer, and it's long past time for us to recognize the pattern.

In the November 2006 issue of Science, a report by an international team of scientists studying a vast amount of data gathered between 1950 and 2003 declared that if current trends of fishing and pollution continue, every fishery in the world's oceans will collapse by 2048...The oceans as an ecosystem would completely collapse.

species have the potential to sink or save the ecosystem, depending on the circumstances. Knowing that we must preserve ecosystems with as many of their interacting species as possible defines our challenge in no uncertain terms. It helps us to focus on the ecosystem as an integrated functioning unit, and it deemphasizes the conservation of single species. Surely this more comprehensive approach is the way to go.

Intact forest ecosystems, by comparison, provide more ecological services than just board feet of lumber. They clean the water, provide shade, and give communities plants, insects, and animals. Protecting our forests is essential not only for our survival now, but also for the survival of generations to come.

Culture is like a forest. The seeds are your core values. Once they take root as behaviours, they can grow into trees, populating your cultural forest. Bad seeds produce unhealthy forests, infertile, and plagued by infestations. Good seeds produce a healthy forest and ecosystems that support life. One is sustainable, the other is simply not.

[Just as ecosystems need biodiversity to thrive, society needs cultural diversity to grow new possibilities. Monoculture deadens our collective potential.]

I believe that the mycelium operates at a level of complexity that exceeds the computational powers of our most advanced supercomputers. I see the myce-lium as the Earth’s natural Internet, a consciousness with which we might be able to communicate. Through cross-species interfacing, we may one day exchange information with these sentient cellular networks. Because these externalized neurological nets sense any impression upon them, from footsteps to falling tree branches, they could relay enormous amounts of data regarding the movements of all organisms through the landscape. A new bioneering science could be born, dedicated to programming myconeurological networks to monitor and respond to threats to environments. Mycelial webs could be used as information platforms for mycoengineered ecosystems.

But liberalism has no obvious answers to the biggest problems we face: ecological collapse and technological disruption. Liberalism traditionally relied on economic growth to magically solve difficult social and political conflicts. Liberalism reconciled the proletariat with the bourgeoisie, the faithful with atheists, natives with immigrants, and Europeans with Asians by promising everybody a larger slice of the pie. With a constantly growing pie, that was possible. However, economic growth will not save the global ecosystem; just the opposite, in fact, for economic growth is the cause of the ecological crisis. And economic growth will not solve technological disruption, for it is predicated on the invention of more and more disruptive technologies.

There is a canyon within a reasonable distance of nearly every school in the city," [Elaine Brooks] pointed out. What an exciting prospect, she said - a network of natural libraries for teaching children about the region’s rare and fragile ecosystems - and about themselves.

Jamie reflected. She couldn't help but feel there was more to it than what Mat was asking for, and she knew that his purpose for bringing her in had nothing to do with 'saving the ecosystem.' It was a ruse that he knew would resonate with her--she knew it. No, there was something more: something hidden.

As species disappear under the onslaught of deforestation or other ecosystem destruction, they at least take their pathogens with them. But in degraded ecosystems, the remaining animals can also carry more pathogens than they might in healthier surroundings, because they are stressed or hungry, and germs take advantage.

I eventually realized that to make a difference I had to step outside, into creation, and refocus on the roots of my passion. If an ounce of soil, a sparrow, or an acre of forest is to remain then we must all push things forward. To save wildlife and wild places the traction has to come not from the regurgitation of bad-news data but from the poets, prophets, preachers, professors, and presidents who have always dared to inspire. Heart and mind cannot be exclusive of one another in the fight to save anything. To help others understand nature is to make it breathe like some giant: a revolving, evolving, celestial being with ecosystems acting as organs and the living things within those places -- humans included -- as cells vital to its survival.

Liberalism reconciled the proletariat with the bourgeoisie, the faithful with atheists, natives with immigrants, and Europeans with Asians by promising everybody a larger slice of the pie. With a constantly growing pie, that was possible. However, economic growth will not save the global ecosystem; just the opposite, in fact, for economic growth is the cause of the ecological crisis.

Though why is it, she wonders casually as she stacks the boxes in her van, that we expect our children to be the ones to halt deforestation and species extinction and to rescue our planet tomorrow, when we are the ones overseeing its destruction today. There’s a Chinese proverb Willow has always loved: The best time to plant a tree is always twenty years ago. And the second-best time is always now. And the same goes for saving the ecosystem.

As the Earth responds to the changes we humans have made, does it make sense to destroy ecosystems that thrive under the new conditions? As Lugo says, “This is nature’s response to what we have done to it.” Novel ecosystems may be our best hope for the future, as their components adapt to the human-dominated world using the time-tested method of natural selection. Could we hope to do any better than nature in managing and arranging our natural world for a warmer, more populous future?

Ecosystems are complex networks. They can be remarkably resilient under stress, but when certain key nodes begin to fail, knock-on effects reverberate through the web of life. This is how mass extinction events unfolded in the past. It’s not the external shock that does it – the meteor or the volcano: it’s the cascade of internal failures that follows. It can be difficult to predict how this kind of thing plays out. Things like tipping points and feedback loops make everything much riskier than it otherwise might be. This is what makes climate breakdown so concerning.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

I kept a wary eye on the large huntsman spiders, which grew as big as your hand. It took me a long time to get my mind around the fact that Steve wasn’t going to come running every time I saw a spider or a big bug. After a while I figured out that there was really nothing from which he needed to save me. Neither the strange insects nor the spiders were dangerous. In fact, eventually one of the giant spiders would eat one of the giant cockroaches. The subtropics featured great indoor ecosystems, as well as outdoor ones. Steve always patiently explained to me that the giant huntsman spiders rarely bit humans. One night he had the opportunity to prove himself wrong. He rolled over one in his sleep, and the next morning he had a bruise and two little fang marks on his body. He was most concerned because of the specific location of the bite. I gleefully explained to anyone who would listen that Steve had this giant spider-bite bruise on a part of his anatomy that “will remain undisclosed.” That story made the rounds for a long time.

DeFi is fundamentally a competitive marketplace of decentralized financial applications that function as various financial “primitives” such as exchange, save, lend, and tokenize. These applications benefit from the network effects of combining and recombining DeFi products and attracting increasingly more market share from the traditional financial ecosystem.

The science writer David Quammen puts it: 'When we disrupt ecosystems, we shake viruses loose from their natural hosts, and when they happens, they need a new host. Often, we are it. And so, they spillover from wild animal populations and into human ones.' Perhaps COVID-19 will prove to be a wake-up call. We now have the most selfish of reasons to save biodiversity -- our own welfare.

Our generation holds a kind of consciousness that is not based on monetary gain or on new ways of profiting from lands, forests, rivers, seas, and people. We are pushing for a complete breakthrough of sensible and wise solutions that ensure the continuation of ecosystems and peaceful societies. For this, human civilization needs to make drastic changes in its value system; it needs to mature. As a descendent of the Otomi-Toltec people, I feel my elders have the kind of guidelines and principles that humanity needs in these critical times. CALLING IN by Xiye Bastida

We can't continue to beat the planet into submission, to control, to dominate and all too often destroy ecosystems... We can't retreat into past; but rather than squander what went before we can use our inheritance as a source of strength, as a resource to rebuild with.

As we worked to rebuild and care for our environment, it was only natural that we also turned to each other with greater care and concern. We realised that the perpetuation of our species was about far more than saving ourselves from extreme weather. It was about being good stewards of the land and of one another. When we began the fight for the fate of humanity, we were thinking only about the species’ survival but, at some point, we understood that it was as much about the fate of our humanity. We emerged from the climate crisis as more mature members of the community of life, capable of not only restoring ecosystems but also of unfolding our dormant potentials of human strength and discernment. Humanity was only ever as doomed as it believed itself to be. Vanquishing that belief was our true legacy.

Oil has helped us to rebuild some of the damaged soil with the use of machinery and technology. Modern agriculture still largely depends on oil. Logically, peak oil marks the beginning of peak agriculture, but what happens when all the oil runs out? It’s up to permaculture to save humanity.

The facts have been piling up for decades. They become more elaborate, and more concerning, with each passing year. And yet for some reason we have been unable to change course. The past half-century is littered with milestones of inaction. A scientific consensus on anthropogenic climate change first began to form in the mid-1970s. The first international climate summit was held in 1979, three years before I was born. The NASA climate scientist James Hansen gave his landmark testimony to the US Congress in 1988, explaining how the combustion of fossil fuels was driving climate breakdown. The UN Framework Convention on Climate Change (UNFCCC) was adopted in 1992 to set non-binding limits on greenhouse gas emissions. International climate summits – the UN Congress of Parties – have been held annually since 1995 to negotiate plans for emissions reductions. The UN framework has been extended three times, with the Kyoto Protocol in 1997, the Copenhagen Accord in 2009, and the Paris Agreement in 2015. And yet global CO2 emissions continue to rise year after year, while ecosystems unravel at a deadly pace. Even though we have known for nearly half a century that human civilisation itself is at stake, there has been no progress in arresting ecological breakdown. None. It is an extraordinary paradox. Future generations will look back on us and marvel at how we could have known exactly what was going on, in excruciating detail, and yet failed to solve the problem.

Let the future generations not laugh at us for our stupidity and lack of intelligence. We live to impress others. We lead a lifestyle to show others that we are higher up than them. We have devastated planet Earth's climate and ecosystem. We fight with each other for a false ego and pride.

How rational is it to risk the future of humankind on the assumption that future scientists will make some unknown planet-saving discoveries? Most of the presidents, ministers and CEOs who run the world are very rational people. Why are they willing to take such a gamble? Maybe because they don't think they are gambling on their own personal future. Even if bad comes to worse and science cannot hold off the deluge, engineers could still build a hi-tech Noah's Ark for the upper caste, while leaving billions of others to drown. The belief in this hi-tech Ark is currently one of the biggest threats to the future of humankind and of the entire ecosystem. People who believe in the hi-tech Ark should not be put in charge of the global ecology, for the same reason that people who believe in a heavenly afterlife should not be given nuclear weapons.

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In Canada, there are fears they could wipe out the whole boreal forest,” said Wiedinmyer. “There would be no trees in Canada—one of our largest ecosystems and carbon sinks in the world—which would be really catastrophic. And there’s nothing we can do about it.

Mindfulness of self: personal moderation to escape mass consumerism Mindfulness of work: the balancing of work and leisure Mindfulness of knowledge: the cultivation of education Mindfulness of others: the exercise of compassion and cooperation Mindfulness of nature: the conservation of the world’s ecosystems Mindfulness of the future: the responsibility to save for the future Mindfulness of politics: the cultivation of public deliberation and shared values for collective action through political institutions Mindfulness of the world: the acceptance of diversity as a path to peace This

The perfect symmetry between the dismantling of the wall of shame and the end of limitless Nature is invisible only to the rich Western democracies. The various manifestations of socialism destroyed both their peoples and their ecosystems, whereas the powers of the North and the West have been able to save their peoples and some of their countrysides by destroying the rest of the world and reducing its peoples to abject poverty. Hence a double tragedy: the former socialist societies think they can solve both their problems by imitating the West; the West thinks it has escaped both problems and believes it has lessons for others even as it leaves the Earth and its people to die. The West thinks it is the sole possessor of the clever trick that will allow it to keep on winning indefinitely, whereas it has perhaps already lost everything.

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

those trying times for alligators, entire species of plants shifted place in the Everglades. Alligators are ecosystem engineers. But we don’t know the entire extent of their influence. If alligators ever faced extirpation or, worse, extinction, there was no telling what would happen to their habitats—and our planet—without them. Jeff’s grand-scheme purpose there was to make sure that we would never find out. So he carried this thought with him: He was saving the alligators—along with the sparrows, the panthers, the burrowing owls, the bears—and the constellation of this hopeful act stretched out from that little patch of plain and swamp into everywhere the water flowed, all the people who drank it, all the plants that sucked it up through their roots, all the oxygen that they exhaled—a little thing in the grand scheme could mean the entire world. He was saving the darkness, too, the enormity of the sky only possible because people like Jeff guarded the land from destructive human hands, keeping the channels of possibility open for the primordial wonder we feel, our smallness, our place in the universe, when we look into the stars.

Like inexperienced but overconfident drivers, we accelerate into landscapes and ecosystems with no sense of their long-established traffic patterns, and then react with surprise and indignation when we face the penalties for ignoring natural laws.

Reinforcing the importance of this opportunity, Immelt added: “The Industrial Internet is a win-win for GE and our customers. Our offerings will increase GE’s services margins and boost organic industrial growth, with the potential to drive as much as $20 billion in annual savings across our industries.” There is a word missing in these statements that marks the difference between a great value proposition and a successful ecosystem: partners. This absence is what separates a service business that relies on value-added resellers to move merchandise, and an ecosystem that aligns partners to create new value in a structured way.

This struck me as a pretty basic misunderstanding of the way capitalism works—as does, in fact, the whole notion of a nurturing “ecosystem” dedicated to “mentoring” and “incubating” other people’s precious startups. (It’s a basic misunderstanding of ecology, too, but we will let that pass.) Other than the chance to make some money, why would a capitalist participate in such a thing? If startups really were to encourage other startups, they would be contributing pretty directly to their own competition—and robust competition is precisely what today’s thinking business person wants to avoid. The winning quality today is monopoly, not competition. But this is not a literature given to subtlety or introspection. As the tech writer Evgeny Morozov points out in To Save Everything, Click Here, the cult of innovation holds every info-age novelty to be “inherently good in itself, regardless of its social or political consequences.” Sure enough, as far as I have been able to determine, few of the people who write or talk about innovation even acknowledge the possibility that innovations might be harmful instead of noble and productive. And yet recent history is littered with exactly such stuff: Innovations that allow companies to spy on us. Innovations that allow terrorist groups to recruit online. Innovations that allowed Enron to do all the fine things it used to do. Come to think of it, the whole economic debacle of the last ten years owes its existence to the financial innovations of the Nineties and the Aughts—the credit default swaps, or the algorithms companies used to hand out mortgage loans—innovations that were celebrated in their day in the same mindlessly positive way we celebrate tech today.

Mycelium steers the course of ecosystems by favoring successions of species. Ultimately, mycelium prepares its immediate environment for its benefit by growing ecosystems that fuel its food chains.

We must understand that each and every one of us is a cog or a wheel in the ecosystem of Leopold's parlance, and that like it or not, you need me. And I need you, every gorgeous, goddamn one of you, to continue to engender the ethics of agrarianism throughout the world, to save our food systems, our farmers, our civilizations, and ultimately ourselves. It's the biggest no-brainer in the history of mankind.

which releases 600 million tons of CO2 equivalent into the air every year.25 In addition to the direct harms of our current system is the lost opportunity to provide the economic and ecosystem benefits of innovations in agriculture, including regenerative agriculture, forests on farms, silvopasture (raising animals among orchards to increase soil fertility and reduce need for water and fertilizer), etc. The benefits of these innovations in agriculture (see Part 5) have been estimated to be twice as big as the harms from our current agricultural model. The media, governments, and even the Paris climate agreement focus almost entirely on the energy sector, not agriculture. The Paris Agreement didn’t even mention that the food system itself is a bigger cause of climate change than the energy sector. Our agricultural system is both

the best way for humans to save the ecosystems we’ve mucked up is to leave. Yes, many parts of the wild are better off without us. But to get really unpoetic here, you can’t un-lick that ice cream cone.

If a capability is straightforward to develop and doesn't require much effort or know-how to maintain, it should be simple to build organically on your own. If the asset or capability in question is harder to develop but easy to maintain, you might instead consider acquiring an outside business that has already developed it—incorporating their business into your own will save you valuable time. And finally, if you need an asset or capability that is difficult both to develop and to maintain, the best route is likely an ecosystem partnership. Bringing participant businesses with the necessary skills or assets into your ecosystem through a structured collaboration will give you the best of both worlds. You will have access to the capabilities you need without going through the trouble of having to develop or maintain them on your own.

As the Nobel prize-winning economist Ronald Coase pointed out, the reason companies exist is to cut down on transaction costs—and in many cases, such savings proved attractive enough to warrant bringing together an extremely varied collection of business activities under one corporate roof.5 This was the impulse that gave rise to conglomerates.

Just as ecosystems need biodiversity to thrive, society needs cultural diversity to grow new possibilities. Monoculture deadens our collective potential. (Favianna Rodriguez, Harnessing Cultural Power)

People are often missing from the nostalgic view of nature, an omission detectable in the pandemic-era observation that “nature is healing.” Obviously, there is a difference between a healthy ecosystem and one stressed by people and pollution. But beyond that, a Westerner’s attempt to arrive at the idea of how things are “supposed to be” is usually fraught, because it doesn’t take into account who is doing the supposing. Indigenous groups are sometimes said to be more attentive to an ecology’s changes and temporal cues: flowerings, weather patterns, and migrations. Yet it’s too easy to read this as passive adaptation, a total lack of footprint, rather than active construction and collaboration with the nonhuman world.

recent studies have shown that roughly nine in ten customers will abandon items saved in their online shopping carts if the checkout and payment process is too complicated.

Most of this is due to aggressive overfishing: just as with agriculture, corporations have turned fishing into an act of warfare, using industrial megatrawlers to scrape the seafloor in their hunt for increasingly scarce fish, hauling up hundreds of species in order to catch the few that have ‘market value’, turning coral gardens and colourful ecosystems into lifeless plains in the process.

The alarming issue of global warming ought to be addressed by the collaboration of individuals and the government. There must be strict sanction against release of pollutants by industries along with awareness events at all levels.

Native bees are more efficient pollinators, having a 91 to 72 percent advantage over honey bees…..We’ve been duped by ‘save the bee’ campaigns that show images of European honey bees or graphics of honeycomb. We don’t really need honey bees in North America for pollination. The primary group that needs honey bees is an industrial agriculture system that has come to depend on them; this insect species is one more cog in the industrialization of life that minimizes and destroys ecosystems for profit. We put great stress on these bees, shipping them around the nation, treating them like machine parts with dollar values as their primary worth.

As a result, the distribution maps for plant species don't look the same from interglacial to interglacial. Each climate change creates a new map, with new communities of species living together. Whole suites of species do not pick up en masse and decorously tiptoe south, making sure to keep together. It is rather mad scramble - albeit in geological time. Some of today's ecosystems have not fully bounced back from the last glaciation. One analysis suggested that thirty-six of fifty-five European tree species studied had still not spread out to the edges of their possible ranges. Beech trees are notoriously poky. In North-America they are still moving west across Michigan's Upper Peninsula.

From Alan Thein Durning: The extreme disruption of ecosystems will end. The question is whether people will end it voluntarily and creatively, or whether nature will end it for them, savagely and catastrophically... Humanity’s failure to act in defense of the Earth is conventionally explained as a problem of knowledge: not enough people yet understand the dangers or know what to do about them. An alternative explanation is that this failure reflects a fundamental problem of motivation. People know enough, but they don’t care enough. They do not care enough because they do not identify themselves with the world as a whole. The Earth is such a big place that it might as well be no place at all. If places motivate but the planet does not, a curious paradox emerges. The wrenching global problems that the world’s leading thinkers so earnestly warn about- crises such as deforestation, hunger, population growth, climate change, loss of cultural and biological diversity- may submit to solutions only obliquely. The only cures possible may be local and motivated by a sentiment- the love of home- that global thinkers often regarded as divisive and or provincial. Thus, it may be possible to diagnose problems globally, but impossible to solve them globally. There may not be any ways to save to world that are not, first and foremost, ways for people to say their own places. Here is the hope: that this generation becomes the next wave of natives, first in this place on Earth and then in others. This newfound permanence allows the quiet murmur of localities to become audible again. And that not long thereafter, perhaps very soon, the places of this Earth will be healed and whole again. ...AJ Auden said, “We have spent thee past 250 years in restless movement, recklessly skimming off the cream of superabundant resources, but we have not used the land in the true sense of the word, not have we done ourselves much permanent good. It’s high times that we settled down, not for a hundred years, but for a thousand, forever.

Nonhuman primates are many and wondrous, yet few and endangered.

Reducing resource use removes pressure from ecosystems and gives the web of life a chance to knit itself back together, while reducing energy use makes it much easier for us to accomplish a rapid transition to renewables before dangerous tipping points begin to cascade. This is called ‘degrowth’ – a planned downscaling of energy and resource use to bring the economy back into balance with the living world in a safe, just and equitable way.

The problem with economic growth isn’t just that we might run out of resources at some point. The problem is that it progressively degrades the integrity of ecosystems.

Our Earth is a plentiful place – it generates an abundance of forests and fish and crops every year. It is also remarkably resilient, as it not only reproduces these things as we use them, it absorbs and processes our waste too: our emissions, our chemical run-off, and so on. But in order for the planet to maintain these capacities, we can only take as much as its ecosystems can regenerate, and pollute no more than the atmosphere and rivers and soil can safely absorb. If we overshoot these boundaries, ecosystems begin to break down and the web of life begins to unravel. That’s what’s happening right now.

Migration cannot save a population if there is nowhere to go. If wiped out, there is no surviving group from which to replenish the lost creatures, and so they become locally, and eventually globally, extinct. Others may persist but must reduce the area over which they roam. In Alaska, of all the species that once roamed the mammoth steppe, only the caribou, brown bear and muskox, this last solely through reintroduction, have survived.[15]