ANIL SETH

ANIL SETH

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Author of Being You: A New Science of Consciousness
Co-director of the Sussex Centre for Consciousness Science · Canadian Institute for Advanced Research Program on Brain, Mind & Consciousness

This is a point in philosophy that the world as it is can never be directly apprehended by our minds. We are shielded from it by what's called a sensory veil. There are, for instance, no such thing as colors that are out there. As the artist Cezanne said, "The colors are where the brain and the universe meet." And color is, I think, a really good example because it is, in a sense, less than what's there because our eyes are only sensitive to three wavelengths of this huge electromagnetic spectrum, which goes all the way from x-rays and gamma rays to radio waves. And we live in a tiny, thin slice of that reality. But then out of those three wavelengths we experience our brains generate many more than three colors and almost an infinite palette of colors. So there's no sense in which our perception could ever reveal the world as it really is, that it reveals the world in a way that's very useful for us as organisms hell-bent on continuing to live and to survive. 

SAGARIKA SRIRAM

SAGARIKA SRIRAM

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UN Climate Advisor · Activist & Educator
Founder of Kids4abetterworld

A child should want to make that difference. A child should feel the need to work towards creating environmental change. I'm on the board of the United Nations Committee on the Rights of the Child and we're currently working on something called General Comment No. 26, which essentially considers these aspects. It's a document that states the demands or requests that children want when it comes to environmental awareness and the fact that children of all different backgrounds, nationalities, and regions should all have the opportunity to have a say in what's going on on our planet.

DAVID J. LINDEN

DAVID J. LINDEN

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Author of Unique: The New Science of Human Individuality · The Accidental Mind · The Compass of Pleasure · Touch
Professor of Neuroscience at Johns Hopkins University

It's a fundamental human question, how do we become individuals? It's a basic thing about being alive and thinking. Nature versus nurture is a phrase that was popularized by Francis Galton in the late 19th century. and the idea behind it is that if you were to look at a particular trait, say, shyness or height, you could say, well, to what degree can we attribute height to nature? In this case, meaning the gene variants that you inherit from your parents versus nurture in this case, meaning how you were raised by your parents and by your community. And I have many problems with this expression. Part of it is that the nature part shouldn't just mean genetics. There's all kinds of biological things that are not genetic things. If your mother fought off a viral infection while you were developing in utero, then you have a much higher chance of developing schizophrenia or autism when you grow up. Now that's biological, but it's not hereditary. That's not something that you would then acquire and then pass on to your own children. It only happens in the one generation. The other problem is when we hear the word nurture, we really focus on the family, how your parents raised you or failed to raise you, how your community was involved. And those things are very important, but they're far from everything that impinges upon you in your life. I take experience as the thing to substitute for nurture because it is much more inclusive and it includes not just social experience from your family and your peers and your community, but also experience in the more general sense.

JOËLLE GERGIS

JOËLLE GERGIS

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Lead Author  of the IPCC Sixth Assessment Report · Author of Humanity’s Moment: A Climate Scientist’s Case for Hope · Sunburnt Country · Contributor to The Climate Book, ed. Greta Thunberg · Not Too Late, eds. Rebecca Solnit, Thelma Young Lutunatabua

We're really starting to witness serious climate extremes that can no longer be ignored. And the IPCC, one of our key conclusions to that report was that effectively the human fingerprint on the climate system is now undeniable. It is now an established fact that we have warmed every single continent, every ocean basin on the planet. And again, that's a pretty serious thing to contemplate that human activity from the burning of fossil fuels and the clearing of land has led to this energy imbalance in the earth system, which is leading to a rapidly shifting climate.

YOLANDA KAKABADSE

YOLANDA KAKABADSE

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Fmr. Minister of Environment, Ecuador
Fmr. President: WWF Int’l, World Conservation Union, Founder Fundacion Futuro Latinoamericano

One of the reasons why we haven't been able to overcome many of the climate crisis factors is because people don't understand what it means. What is it about? What can I do? Usually, when we hear these experts speak about the climate crisis, at least me, I don't understand 9/10ths of the speech or the document. Simplifying the message, allowing that difficult scientific knowledge to become popular language that I can use when explaining to a child, to a rural person, to someone who has a different type of education, that knows much more about the planet but not necessarily about university, explaining those difficult issues will make a difference. And we have to invest much more in that. Speaking difficult scientific language is not helpful to the majority of society.

DR. FARHANA SULTANA

DR. FARHANA SULTANA

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Co-author: Water Politics: Governance, Justice & the Right to Water
Fmr. UNDP Programme Officer, United Nations Development Programme

We are always students. We are students of the earth. We need to do better and we can do better because the capacity of the human spirit is quite expansive and we owe it to future generations to do the best we can do while we can…It’s about who is at the table or rather what is the table, meaning what are the terms of the debate. Setting the terms of the debate, but how do we even know what the terms of the debate are, who is being included, who is being heeded, and part of that is, therefore, a decolonizing of knowledge and power structures because it’s centrally or fundamentally a justice issue.

ADAM ARON

ADAM ARON

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Author of The Climate Crisis: Science, Impacts, Policy, Psychology, Justice, Social Movements
Professor of Psychology at UC San Diego · Climate Activist

Psychology has something to tell us about why so few people are really engaged in the climate struggle. There are different components to this. First of all, there is what I call epistemic skepticism in the book, which is to say, skepticism about the facts of climate change. The second thing is threat perception, that threat levels are not as high as they should be. And the third is that people are skeptical about the response. They don't think that they can do anything, or they don't believe that groups or even countries can make a difference. Epistemic skepticism: psychologically this means that quite a lot of people, for example, the United States, don't believe in the human cause of heating. And the reason for that is very much to do in fact, with the systematic campaign of misinformation that's been fostered by the fossils industry, systematically set out to confuse people about the scientific consensus. We should be very threatened by this. In fact, the youth, generally speaking, are anxious to some extent about it. In effect, Mother Earth is saying, "I can't deal with what you're doing to me, people. I'm putting up my temperature." And if you're not feeling anxious, then you're not paying attention. That's the right way to feel on Planet Earth.

CYNTHIA G. FRANKLIN

CYNTHIA G. FRANKLIN

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Author of Narrating Humanity: Life Writing and Movement Politics from Palestine to Mauna Kea
Professor of English at University of Hawai'i · Coeditor of the journal Biography

I posit narrated humanity as a lens through which to study how narratives participate in struggles to conceive human being beyond juridical and narrative humanity. What I was thinking about was just the kind of narrative codes and conventions and genres that help us to understand who counts as human in ways that people who are fighting for human rights as a thing that you have to do, even as there are all kinds of critiques that can and have been made rightly so of human rights, but that you have to do it.

IMRAAN MIR & HALEY DUSCHINSKI

IMRAAN MIR & HALEY DUSCHINSKI

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Activist/Author/Educators growing Global Awareness of Kashmir to Secure Human Rights for its People

It's a complex history. I think the key thing to understand about Kashmir is that it is a place that was never decolonized, and it was recolonized in what is a nominally post-colonial world. This is the 75th anniversary of the UN Security Council's recognition of Kashmir as an international dispute. And, along with Palestine, Kashmir is the longest-running unresolved dispute on the agenda of the Security Council.

ASHLEY DAWSON

ASHLEY DAWSON

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Author of Environmentalism from Below (Haymarket 2024) · Extinction: A Radical History · People’s Power: Reclaiming the Energy Commons · Professor of English at the Graduate Center / CUNY and the College of Staten Island

The message is that indigenous sovereignty is connected to the preservation of biodiversity. And right now the statistics are really shocking on so-called protected areas, which currently constitute 17% of the planet. And the goal coming out of that Montreal conference for the biodiversity crisis last autumn is to roughly double that amount of protected areas, right? So the slogan was 30 by 30. 30% of the planet in protected area status by 2030. So we're really talking about massive expansion of protected areas. But within protected areas themselves, according to recent reports, only about 1% of the land actually has indigenous sovereignty. There are other arrangements like co-management, for instance, or indigenous people who are kind of encouraged to see their claims to conservation organizations with the guarantee that it will be protected and they'll have access of some kind. But, you know, as some of the indigenous activists who appeared at this conference and who are in the Decolonize Conservation! book said, they don't like the idea of co-management because it's essentially colonialism. They want control of their land.

NAOMI ORESKES

NAOMI ORESKES

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Henry Charles Lea Professor of the History of Science & Affiliated Professor · Earth & Planetary Sciences · Harvard University
Co-author of The Big Myth: How American Business Taught Us to Loathe Government & Love the Free Market

I think the word consortium is a good word. It's not a conspiracy, although at times it takes on conspiratorial elements, but it's a kind of network or consortium of people who are working over a very long period of time, going back to the early 20th century to build an ideology that basically says we should trust the marketplace. That markets are not merely an efficient way of developing and delivering goods and services, but that they're actually playing a crucial role in protecting political freedom, protecting political democracy, and they build that story in order to persuade people that government regulation of the marketplace, whether it's to protect workers, consumers, or the environment - even though it might seem attractive superficially - what they're saying is: yeah, but don't be fooled by that because it will actually undermine freedom and democracy. And it's a very clever move because it takes what is initially a self-interested defense of the prerogatives of the privileged, the prerogatives of the captains of industry, and turns it into a seemingly virtuous defense of democracy. And, of course, who wouldn't want to defend democracy?