Our interconnectedness with the cosmos, all things, and our local communities is the very source of our life. Our complex living intellect and imagination wove into oneness. It symbolizes the meeting of our rich and vibrant diversity—biodiversity, cultural diversity, economic diversity, political diversity, and information diversity—in one place. It depends on the belief that life and freedom are inextricably linked and that our freedom as humans and members of the earth community would link to the earth's freedom. As the world continues to suffer from social unrest, widespread poverty, and economic polarization caused by human interference, one percent of over seven billion people in the population continues to push the world into its blink. The unequal ecological exchange seeks to conceptualize the cross-national mechanisms and institutional relationships that keep the world's resources and materials flowing in an unbalanced manner. This reflects on the cross-national contingencies that underpin the variable socioeconomic metabolism between the central, semi-periphery, and periphery in a way that conventional theories of development/underdevelopment have not previously considered. This viewpoint is important for understanding the processes of global environmental use and deterioration and the various implications on issues such as food finance, energy, healthcare, human relations relationships, and information, among others. Shiva makes a good conviction for people to consider ideas based on human well-being that is underpinned on real wealth, knowledge, work, and intelligence, and with these core elements, people can reclaim their right to live, breathe, socialize, and eat freely.
Many environmental, social scientists, especially several ecological economists and global members of the family scholars, argue that international exchange blurs more affluent nations' accountability for their outsourced or distanced environmental impacts of production and consumption. In different words, the shape of trade, specifically the glide of sources from much less developed countries to more-developed countries, gives a skill via which manufacturing and consumption patterns come to disassociate within a nation, especially regarding attendant to environmental impacts. Shiva claims that that "as long as the superstition exists that the fictions and illusions of the 1% must be believed in, and be allowed to destroy real knowledge, real intelligence, real wealth, and real freedom, our slavery to the 1% will persist." These underdeveloped countries suffer irreparable damages from the exploitation of their human labor and natural resources. They are enslaved and exploited into believing that they are benefiting from the international trade and globalization, but the reality is different as Shiva (2019) assert, "As slaves to the edifice of illusions that creates the mechanical mind and the money machine, they become complicit in the processes that are destroying the earth and humanity." Moreover, developed international locations possess the monetary capital, geopolitical power, and institutional potential to upgrade in-home environmental prerequisites while imposing terrible externalities (Jorgenson, 2010).
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NGO's created forms of totalitarian management via new strategies of extracting superprofits from society, new convergences of technologies, and new power concentrations. This is evident from Shiva's statement where she says, "The planetary satyagraha we need today is for each of us to break free of the prisons in our minds created by the 1% through constructs and illusions, while we unleash our intelligence and latent power to begin a resurgence of the real." (Shiva, 2019) The guiding precept of company globalization is centralized, industrialized, and mechanized modes of production. Protecting the earth, our homes, our families, our cultures is an obligation that is necessary to preserve our lives, ecologically and socially. Swadeshi, or economic democracy based on nearby economies, is also quintessential to stop the upward shove of xenophobia and hate in this age of discontent with dominant systems. In earth democracy, no species and no culture are expendable. Diversity ensures balance; balance ensures that no single species, no one subculture, dominates the rest. Shiva gives a solution to this by saying, "Today's non-cooperation movement begins with not subscribing to the fictions and falsehoods through which we are colonized, and by not cooperating with the structures of violence and domination built through these fictions to uphold structures of extraction and exploitation. Breaking free of the 1% is the satyagraha of our times."(Shiva, 2020)
There should be more than one voice and need for various voices to be heard. For instance, it does not always imply Western-style multiparty democracy; it simply requires an open space for citizens' critical reactions to circulate. Shiva (2019) says that "the systemic corruption of our democracy is a recipe for the destruction of people's economies. The concentration of economic power and the systematic wipe-out of local economies creates unemployment, displacement and economic insecurity; these insecurities are then used by the powerful to divide societies along racial, ethnic and religious lines." The chief argument towards the thought that the kingdom has to control rumors to forestall panic is that this manages itself, spreads mistrust, and creates even greater conspiracy theories. Only the mutuals have faith between regular humans, and the state can forestall this from happening. Take in mind the global pandemic, and a sturdy kingdom is needed in epidemics because large-scale measures like quarantines have to carry out with army discipline. China was capable of quarantining tens of millions of people. It seemed unlikely that the United States will enforce the same measures with the epidemic's equal scale. It's now not difficult to imagine that large bands of libertarians, bearing fingers and suspecting that the quarantine used to be a state conspiracy, would strive to battle their way out. So would it have been feasible to stop the outbreak with extra freedom of speech, or has China been pressured to sacrifice civil liberties in the province of Hubei to stop the world pandemic? In some sense, both preferences are true. The worse is that there is no effortless way to separate the "good" freedom of speech from the "bad" rumors. When indispensable voices pitch that "the reality will usually be handled as a rumor" by using the Chinese government, one should add that the reliable media and the big digital information area are already full of rumors (Whitcomb, 2020).
Many regions of the world had grown to be settings for contentious political debates, social and ecological conflicts between opponents and proponents of neoliberal globalization policies by the early-to-middle. Across these disparate areas, activists increased the number of linking various social, political, and economic problems with some of the primary developments in the global political economy (Wallerstein, 2012). In particular, activists labeled global institutions and regimes related to the advancement of neoliberal policies as those actors accountable for some of the economic dislocations and political conflicts of current years. Wallerstein provides a diagnostic framing method to be unfolding, serving to encourage persons through movement precise collective motion frames that attacked tenets of neoliberalism. He asserts that the modern world system we live in dates back its history in sixteenth century and has always been a capitalistic world economy. Looking at the argument, we can dive into an example from Canada and deduce that the Canadian social activists and nationalists feared liberalizing alternate with the U.S. would result in the exodus of jobs, the pressure to harmonize social packages, and the possible loss of cultural identity. The anti-free alternate movement that emerged played an exceedingly public and intrusive role in the Canadian federal election that turned into a de facto referendum on the proposed accord. Moreover, Despite the eventual ratification of the CUSFTA, due in no small phase to the splintering of the anti-free changed opposition birthday celebration vote in the federal election, the Canadian cross-country coalition-building campaign supplied a beneficial model for U.S. and Mexican groups to undertake in the subsequent marketing campaign against the NAFTA. (Ayres, 2004). In a different example, The pirates of Somalia grew to become bandits of worldwide notoriety all through 2008, hijacking ever-greater prolific targets, along with hands ships, oil tankers, and cruise liners, and extracting big ransoms from their owners. Wallerstein states that if we just shove globalization and terrorism in a blink, we will lose the whole picture since we want to stamp it out (Wallerstein, 2012). He labels this as a partial picture. He asserts that we should look at them as phenomena described in limited time and scope and not tend to arrive at a conclusion like a newspaper. Rather "By and large, we are not then able to understand the meaning of these phenomena, their origins, their trajectory, and most importantly where they fit in the larger scheme of things. We tend to ignore their history. We are unable to put the pieces together, and we are constantly surprised that our short-term expectations are not met." (Wallerstein, 2012). This is seen in how National governments and NGOs decried their moves as an affront to worldwide maritime law, but few examined the pirates' claim that some distance increased crime continues in Somalia: the illegal dumping of poisonous waste. For more than ten years, environmental and human rights businesses have called on the international neighborhood to stop this dumping; however, successive wars have ensured the crisis has solely deepened. Now, as Ethiopian troops withdraw from Somalia and the piracy will become more subdued, there is hope the difficulty can be desirable investigated and resolved (Milton, 2009).
Shiva (2019) claims that "From the trees, we learn unconditional love and unconditional giving. From the dry leaves that fall, we learn about the cycle of life, the law of return, as leaves become humus and soil, protecting the earth, recycling nutrition and water, recharging springs, wells, and streams…as the principle of equity, enjoying the gifts of nature without exploitation and accumulation." Her observation eludes the principle the human live by in the current days. This is evident as the IMF sounded the alarm about a huge spike in inequality in the wake of the pandemic. Yet, it was once steerage nations to pay for pandemic spending by making austerity cuts to reduce poverty and inequality. These measures ought to go away millions of human beings besides access to healthcare or income support while searching for work and could thwart any hope of sustainable recovery. In taking this approach, the IMF is doing an injustice to its research. The powerful are the first to design mechanisms to guard themselves at some point of a crisis. Whenever there is an economic crisis, for instance, the meltdown's true purpose is no longer addressed; what would unexpectedly put on the table is an extensive monetary bailout for those who provoked the crisis in the first place (Wallerstein, 2012). As the global pandemic spread, governments once again set aside large amounts of money for capital pursuits—the amounts aimed at protecting themselves. The U.S. Federal Reserve – cut interest rates to provide liquidity to the financial markets, enabling the rich to concentrate on their portfolios' health rather than their economies' health. Resources of the public, which in this period do not often become over for the public good, are swiftly made accessible to save the personal quarter (Ecks, 2020).
Breaking mechanical thinking has now ended up an ecological and political imperative. From the quote by Shiva (2019), "The 1% economy is not just a system of economic inequality; it has implications for the planet, for society, and democracy, because it symbolizes a system of thought and an intellectual paradigm, based on a worldview of separation, extraction and extermination." It is up to our responsibility to care, the bravery to forego the damage caused by the one percent to the world and its creatures are all part of life and living. Companies will poison our delicate web of life if they have their way. If companies have their way, the companies will poison our fragile web of life. Carelessness will drive the variety of species to extinction. Human beings will lose all freedoms—to their seeds, food, expertise, and decision-making; decision-making will rupture all social family members.
The deep crises of exclusion and extinction invite us to unleash all beings' living intelligence to heal and rejuvenate the planet and ourselves. This quantity explores these techniques and the monetary model imposed on the world, growing a 1% economic system that has resulted in inhuman inequalities and a fast and deep enclosure of the democratic space. It also addresses the urgent need for more alternatives to the Big Money world so that the earth's and humanity's rights can be defended, restored, deepened, and extended, and we can imagine a future-focused primarily on equality and democracy. The recognition of our real identity, as earth citizens and members of the earth family, starts the Resurgence of Real Intelligence, Real Seed, Real Food, Real Wealth, Real Freedom. It is the path of liberation from the rule of the 1% that cripples our creativeness and enslaves us (Shiva 2019).
References
Ayres, J. M. (2004). Framing collective action against neoliberalism: The case of the anti-globalization movement. Journal of world-systems research , 11-34.
Ecks, S. (2020). Lockdowns save, lockdowns kill: Valuing life after coronal shock. Somatosphere. Series: Dispatches from the pandemic , 24 .
Jorgenson, A. K. (2010). World-economic integration, supply depots, and environmental degradation: A study of ecologically unequal exchange, foreign investment dependence, and deforestation in less developed countries. Critical Sociology , 36 (3), 453-477.
Milton, C. (2009). Somalia used as a toxic dumping ground. The Ecologist , 1 .
Rice, J. (2007). Ecological unequal exchange: Consumption, equity, and unsustainable structural relationships within the global economy. International Journal of Comparative Sociology , 48 (1), 43-72.
Shiva, V. (2019). Oneness Vs the 1%: Shattering Illusions, Seeding Freedom . New Internationalist.
Wallerstein, I. M., & Wallerstein, S. R. I. (2004). World-systems analysis: An introduction . Duke University Press.
Whitcomb, C. G. (2020). Review of Slavoj Žižek (2020). Pandemic!: COVID-19 shakes the world. Postdigital Science and Education , 1-5.
