精东影业

The dominant narrative of the climate crisis goes something like this: 鈥淭he burning of fossil fuels has produced so much carbon dioxide that our atmosphere is being damaged, our climate is changing, and our planet is warming. This situation is leading to extreme temperatures, severe drought, devastating wildfires, and ultra powerful hurricanes. The best ways to respond to this crisis are to create a change in human consumption patterns and to have an enormous technological intervention.鈥�

If we want to sustain life on Earth in the face of this crisis, we鈥檙e told to do everything from buying electric vehicles and taking shorter showers to avoiding plastic straws and shopping with reusable bags. The elites promote the idea that 鈥渢echnology will save us鈥� with solar panels on every home, mirrors in space to reflect the sun away from Earth, and cloud seeding to make it rain during a drought. So-called tech 鈥渟olutions鈥� offer an attractive and compelling narrative, but these false promises crumble under scrutiny.

offers a different understanding of the climate crisis and how we should respond. In our analysis, the climate crisis is better understood as part of a larger ecological crisis, which can be described as a crisis of disconnection: We are disconnected from the land, and we are disconnected from each other.

The ecological crisis predates climate change. It did not begin with the burning of fossil fuels. It began with the trans-Saharan/transatlantic slave trade, the genocide of Indigenous peoples, and the through colonialism and imperialism. The magnitude of these events and the impact they had on humanity and our ecosystems are incomprehensible.

In the span of about 1,250 years, from 650 CE to 1900 CE, more than 50 million people of African descent were taken from their homes and forced into enslavement. More than 50 million Indigenous people in the so-called Americas were killed, and more than 1 billion acres of their land were stolen. Trillions of dollars were generated and circulated almost exclusively among people of Arab and European descent.

The forced labor was used to heavily exploit and all over the world. Entire landscapes and ecosystems were destroyed to create colonies that grew into countries. The tremendous amount of money that was created during the period of enslavement . Since the burning of fossil fuels would not have been possible without slavery and genocide, then the response to this crisis requires Black liberation and ecology. A global redistribution of power and wealth through reparations and Indigenous sovereignty will move land away from the few who see it as an object to exploit and transfer it to the many who long to care for it but have been violently denied the right to do so.

In 1970, Nathan Hare, Ph.D., the first coordinator of a Black Studies program in U.S. history, published 鈥�,鈥� a peer-reviewed paper in the Journal of Black Studies and Research. 鈥淭he emergence of the concept of ecology in American life is potentially of momentous relevance to the ultimate liberation of black people,鈥� Hare wrote. 鈥淵et blacks and their environmental interests have been so blatantly omitted that blacks and the ecology movement currently stand in contradiction to each other.鈥�

One year later, Marvin Gaye released his iconic album What鈥檚 Going On, with songs that played to the theme of Black liberation and ecology, including 鈥�,鈥� 鈥�,鈥� and 鈥�.鈥� In 1977, in Kenya to empower African women and their communities to plant trees and think more ecologically. With just a handful of examples, we can see what our ancestors have long known: Black liberation and ecology go together like soil and water.聽

So what does that mean for us today? I think about Black liberation as the process of obtaining safety, sovereignty, and self-determination for people of African descent. It is inherently revolutionary and the antithesis to the myth of white supremacy. Black liberation seeks to create a world where people of African descent can reach their full potential. It seeks to restore people of African descent to their traditional greatness鈥攑art of which includes being the original stewards of the Earth, the people who have an 80,000-year-old relationship with the Earth.

The evolution of Homo sapiens sapiens鈥攖he currently agreed upon ancestor of modern humans鈥攐ccurred about 150,000 years ago on the continent of Africa, likely in central Africa. Our species lived exclusively there for the next 80,000 years, before the great migration out of Africa began. Therefore, for the first 80,000 years of our existence, all humans on Earth were exclusively people of African descent.

In that time, our ancestors created the building blocks of life as we know it today. They mastered the use of fire, created complex tools, developed languages, created art, engaged in trade and resource sharing, and advanced cognitive abilities like planning and problem solving. An instrumental part of their progress was ecology, the study of home. It was an 80,000-year study of animal behavior, human growth and development, plant medicine, seafaring, cartography, astronomy, and the relationship between earth, water, air, fire, and spirit.

MG understands ecology as the study of home/earth. (Eco comes from the Greek word oikos, which simply means 鈥渉ome,鈥� while -logy is a word rooted in Latin meaning 鈥渢he study of.鈥�) Home can be as big as the planet or as small as a drop of water. It all depends on the perspective of the student. Ecology invites us to study the relationships that make up home, not just the container that is home. Through relationships of home, we can explore concepts like interdependence, reciprocity, dynamic balance, growth through conflict, zero waste, and regeneration. Ecology is a modern word for an ancient practice, and I believe it is vital to the survival of our species.

One of the most important and enduring teachings from our ancestors is the idea that humans are not separate from nature. We are all connected. What you do to the land, you do to the people, and what you do to the people, you do to the land. This overarching message has been a foundational belief of humanity from our earliest days on the African continent up to the present moment.

However, in the last few hundred years of our story, the dangerous myth of white supremacy has sought to eradicate this belief. This myth makes a delusive claim that white people are innately superior to other races (especially the Black race), animals, nature, and life itself. 

Human activities that would be considered atrocious to our ancestors are now celebrated as proof of white superiority: the construction of mega dams that disrupt entire ecosystems, the discovery and burning of fossil fuels that create climate disruption, the development of chemical pesticides and fertilizers that deplete soil and pollute groundwater, and the over extraction of rare earth minerals to power the information economy. All of this is made possible by the myth of white supremacy and its evil economic offspring, the extractive economy (more broadly referred to as capitalism).

If we are going to create a sustainable future with life-affirming, regenerative economies, then we must fight for global reparations鈥攏ot only cash payments but also an opportunity to repair our relationships with the land and with one another. We must earnestly study our planet and develop responses to the crisis that are rooted in regeneration, care, and cooperation with the purpose of creating ecological and social well-being. Traveling the path of Black liberation and ecology will increase our chance to survive as a species in the face of catastrophic changes to our ecosystem that have just begun.

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Quinton Sankofa is a change agent, activist, organizer, planner, and nonprofit management consultant. He is a co-director and collective member of Movement Generation and the co-owner of Sirius Creativity. Born and raised in Cleveland, Ohio, he now lives in Oakland, California, with his soulmate and their child.

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