We Never Left

How do we recover

What we’ve lost

If we don’t know they’ve been lost?

How do we remember 

What we have never known or seen or held?

How do we bring to mind

If we live in a state of mindlessness?

How can we laugh if we’ve never cried?

How do we recover what we have never lost

Our relatives

Our communities 

Our beingness

How do we unsee 

What we have printed in the darkrooms of our minds?

How do we remember what we have dismembered?

Stand still

Flotsam on the milky way 

Draw the fragments of radical love

Restore the pieces of broken peace

Hold the potsherds of shattered memories

How do we recover what we have never lost

Our relatives

Our communities 

Our being in the centre of our minds

Listen to our dreams

See the rivers, mountains and trees in our souls

Rooted

Turn and share a smile

Shake hands with the wind once more

Look beneath your busy feet

See where the embrace of the earth and the sea meet

Know we have never left 

We Come From the Future

We come from the future

Pardon us if we are impatient with history

We come from the future

Rooted in the soil

We recall the toil 

And never recoil 

From the struggles to defend Mother Earth

Fixated on the innermost core 

That built our past 

We stand on fresh memories of defeated colonialism, neocolonialism, coloniality and mad imperialism

Pardon us if we are impatient with history

We come from the future

Our turf is to awake memories 

Tenderly built by generosity 

We recall the utter perplexity 

Of those who revel in complexity 

Building logs of life-sapping stories

Woven by beings totally at variance with Nature

Today we rebuild the broken looms

To weave lives embedded in Nature

Pardon us if we are impatient with history

We come from the future

Borne by memories of love and fires

Powered by a knowing that drives desires

And strengthened by those unseen wires

That codify and connect our cultures

Fixated on the sacred seeds across the continents

We are the builders of the dream alternatives we need

Pardon us if we are impatient with history

We come from the future

Teachings by Mother Africa, our Mother

Liberate on the canvass of fresh sensibilities 

Sure, we couldn’t be so impervious 

That we forget that you hold us up

That we forget that you fire us up

That we forget that you empower us

That we forget that our humanity is intertwined with all humanity.

That we are beings in the council of beings!

Today dressed in dignity and respect

Wrapped in the beautiful dressings of solidarity

We join hands across the ocean, across the desert and into the sky

And weave beautiful tapestry of alternatives

Pardon us if we are impatient with history

We come from the future

We are repairers of grand dreams of grand women and men

We are the weavers of radical love

We are those to whom departures signal arrivals

Pardon us if we are impatient with history

We come from the future

Yes, we come from the future

A variant was published in my collection I See the Invisible

Books, Imaginations and Ecological Liberation

“…all classical traditions of world literature are fostered by environments where there are intensive struggles against great evils for the restoration of human dignity.”

– G. G. Darah, “Revolutionary Pressures in the Literature of the Niger Delta”

The Community and Culture Programme of Health of Mother Earth Foundation seeks to underscore the foundational role that literature plays in our culture. Our stories, poems, theatre, songs and dance often aim to educate, correct through the sharing of information and through naming and shaming. These cultural practices conducted in the public, are for public consumption and demand action. The overall aims include keeping a record of happenings, envisioning what should happen and providing keys towards attaining preferred ends.

Ken Saro-Wiwa, Nigeria’s hero of the environment, was many things in his lifetime. He was a socioecological activist, a politician, educator, businessman, playwright, novelist and poet. He used his resources and talents in the service of the Ogonis and by extension his nation. While he laced his writing with humour, he was dead serious about the rejection of marginalisation, ecocide, exploitation and oppression. He fought for socio-ecological justice. It can be argued that through his artistic production he woke the consciousness of his people and used the cultural tools at his disposal to ingrain in them a sense of commitment to the Ogoni cause and along with that a determination to fight for justice. It can also be argued that without his prodigious cultural and literary outputs the Ogoni struggle would have burned out by this time.

Books are the vehicles for building sustainable struggles and retaining a heightened sense of humour while doing so. Literature can and should be an ideological and confrontational tool to reclaim the social mandate of the oppressed. 

While books meet the aesthetic needs of the people, they also shape their imaginations. Undoubtedly, we are shaped by our imaginaries. Writers like Chinua Achebe, Wole Soyinka, Ken Saro-Wiwa, Ngugi Wa’Thiongo, Niyi Osundare, Odia Ofeimun, Tanure Ojaide, Christopher Okigbo, Helon Habila, Chimamamda Ngozi Adichie, Nduka Otiono, Chigozie Obioma and a host of others challenge oppressive systems and the imaginaries that acquiesce to such situations. 

Our community and Culture programme aims to use the tools offered by authors, poets, playwrights, storytellers and singers to build environmental consciousness, offer pictures of alternative futures and promote resistance to the horrendous environmental exploitation and damage happening around our nation and continent.

Today is the first in our series of Book Days. As we get ready to digest portions from the book A Walk in the Curfew, there is another book we should peep into. 

This other book is The Great Ponds by Elechi Amadi. It is a book that pictures the disruptions of society through fights over natural resources and mirrors the destructive extractive activities that has numbed our sense of the fact that the environment is our life.

Two key characters in the book are Olumba of Chiolu and Wago of Aliakoro. These two communities engage in protracted wars over fishing rights to Wagaba Pond. In the tale we see Chiolu warriors defeating those of Aliakoro, and thereafter members of Chiolu claimed Wagaba Pond and fished in it without hindrance. Aliakoro villagers, however, began to poach in the pond, and Chiolu sent a war party to catch the poachers. We note that these two communities were from the same clan. They were family torn apart by a natural resource.

Over time the two communities were plagued with wars, kidnappings, and an epidemic akin to COVID-19 which is the pivot around which the stories in A Walk  in the Curfew are spurn. 

Wago was emblematic of Aliakoro’s superiority over the other villages. His power got magnified in stature by those most troublesome desires of humans: honour and praises. Yet being a proud man Wago decided to blow out his own candle, to commit suicide in the contentious pond. The elders in Aliakoro knew suicide to be a great sin but they also knew that for Wago to choose to do so in the pond was a tactical and overly insensitive gesture. Personal interest had disregarded the communal good.

The Great Ponds is a testament to the power of literature to reflect, shape, and challenge societal norms. Amadi’s work continues to resonate with readers, offering valuable insights into the complexities of human nature, community, and tradition. It also offers a cautionary tale that we should not allow natural or other resources to divide us and lead to needles destruction and deprivations.

Now, let’s turn to the writers of A walk in the Curfew and other pandemic tales, some of whom are here with us today. By writing the stories in the time of the pandemic, the writers show that emergencies are excellent moments for reflection on life. They also hold up the light on how to build resilience and overcome the most dire situations.

The stories remind us of the power of human connection, solidarity, and creativity in the face of adversity. The writings not only capture the complexities and challenges of the pandemic but also offer hope, insights, and inspiration for a more just, equitable, and sustainable future.

The authors’ contributions to this collection are a gift to humanity, and there is no doubt that these offerings will resonate with readers worldwide.

Congratulations Onome Etisioro, Mfoniso Antia (Xael) and Kome Odhomor. Thank you for offering your creativity and for opening this journey on our Community and Culture highway.

Comments at HOMEF’s maiden Book Day held on 31 January 2025 in Benin City, Nigeria

Time to Build Solidarity, not Walls

I thank the Chancellor and President, and the entire family of York University for the great honour being extended to me today. 

Being born at a time we were at the edge of breaking free from colonialism, the notion of independence was built early into my psyche. Growing up in innocence and being sucked into a season of violent secession was both disruptive and traumatic. This was a season of disruption of my primary education and it yielded an age-long struggle to figure out what was missed in the traumatic gaps of forced migration and survival as a refugee within my country.

Seasons are episodic otherwise they would not be seasons. At the end of the Biafra-Nigeria civil war, I was already severely scarred by the sights of horrible human rights abuses, man’s inhumanity to man, hunger, disease, cries of men pleading for their lives and several other stressors. War games were not video games, but games played with actual bones, fire and gunpowder. Bones of once gallant men who signed up to fight their brothers against whom they had no personal grouse. Today, more investment is being made in warfare, armaments, and destruction than in building resilience and wellbeing in the world.

My early years were wrapped by tales of resilience and charismatic anti-colonial fighters in Zimbabwe (then Rhodesia), Mozambique, Guinea Bissau, Angola and South Africa. It was a time of learning of the martyrdom of Patrice Lumumba, Samora Machel, Steve Biko, Amilca Cabral, Thomas Sankara and others.

Meanwhile my country was under serial authoritarian military dictatorship and as a young adult I could not escape being a part of the human rights and anti dictatorship movement. Whereas I thought that was the zenith of standing against injustices, more graphic examples were unfolding beneath the radar.

The wheels of oppression at home were literally oiled by crude oil and sundry extractivist activities. Capital trumped concerns for the health of Mother Earth and her children. Complaints against the destruction of the ecosystems and livelihoods were met with brute force. Whole communities were sacked or crushed. Oil spills and heinous routine gas flaring pumped cocktails of noxious elements and gases into the environment, birthing cancers, birth defects, breathing diseases and cutting life expectancy to a mere whisper. 

It was at this time that Ken Saro-Wiwa and other Ogoni leaders stood out and called for environmental Justice. Later we learned from Saro-Wiwa’s last writings before his judicial murder that the organizing energy rose from the conviction that “silence was treason” in the face of the debilitating pollution!

The judicial murders and assault on communities were the red lines the dictatorship crossed that set me on a lifelong journey of standing for environmental rights as the key basis for the enjoyment of the right to life. It has been quite a journey loaded with inescapably fixing one’s attention on environmental horrors, some of which are unimaginable and indescribable. While the journey has been mostly across the African continent and the sacrifice zones of the global south, we cannot fail to acknowledge the resistance and resilience of our relatives in the global north who face similar circumstances and continue to fight for environmental justice, dignity and basic rights in the efforts to decolonize their territories. 

Extractivism threatens both people and planet. Its roots can be seen in every facet of the polycrisis pushing the world to the brink. Fossil fuel corporations, for one, invest so much to alter and control global imaginaries and have so far succeeded as policy makers believe that there is no other way to drive “growth”. Yet, it is clear we cannot afford lineal growth on a finite planet. While record temperatures, wildfires, floods and other stressors rage across the world, leaders are engrossed in xenophobic nationalism, building barriers against climate refugees and promoting fictional or false and risky climate solutions. They stick their tongues out and sneer: we can pollute and then engage in carbon removal; rather than adopt agroecology (which builds healthy soils      and cools the planet)and support small scale fathers who actually feed the world, we will whiten the clouds, hang up mirrors and sunshades in the sky to lower the global temperature.

We are not surprised that carbon trading is the clarion call and Africa is emerging as a huge carbon sink in what may well be a neocolonial continent grab. An exploitative market cannot be the solution of a crisis created by the market.

It is a big honour for me to stand before you today. It is clearly a celebratory moment for me. However, a life entwined with that of my peoples is inevitably coated by a cloud of rage. As I look at the hopeful faces in this auditorium I plead that you never allow anything or anyone to steal your joy or to dim your hope. In May 2023, Bayelsa State in the Niger Delta of Nigeria, one of the most polluted places on planet Earth, released through its Environment and Oil Commission, a report somberly titled Environmental Genocide. The report, among other things, revealed that the per capita pollution in the state stands at one and a half barrels of crude oil. Rather than being aghast by such a revelation the world has been loudly silent. We hear talks of decarbonizing economies at a time we should be depetrolizing the ebbing civilization and detoxifying the sacrifice zones.

The milestones in my journey and the successes in the midst of continual battles have come by the resilience of the peoples and communities. We see expanding movements and readiness of communities to suffer inconveniences today for the sake of building a sane future for those yet unborn. I have seen the power of traditional wisdom and cultural production in building hope and strengthening alliances against oppression. Talking about cultural production, poetry has been a therapeutic tool for me. Through poetry we capture the past and present and construct the future. It is a tool that exposes folly, elicits action and provides strength even in difficult moments. 

This is not a time to walk alone. Belonging to the York University family offers a layer of strength, not just for me but for my constituencies. This is indeed a time to stand together to demand justice in all circumstances, to call for an end to ecocide, to build solidarity and not walls and to restore hope in our time. I dedicate this honour to the martyrs of extractivism and environmental defenders everywhere.

On being conferred with an honorary doctorate at the convocation ceremony at York University, Toronto, Canada, 13 October 2023.

Choked by Convenience

Convenience and Greed

The two thieves between whom

We are nailed. 

Shall we forgive them

Seeing they know exactly what they are doing?

Held high as cheap

Hoisted aloft as efficient

We got enarmoured

Denuded

Spat upon

Slapped

Our dignity dragged in oceans of crude

Our pride roasted on the fiery furnaces of oily companies 

Convenience and Greed

The two thieves between whom

We are sacrificed.

We drown in mountains of plastic

As plastics swallow the world

Whales, crocs, hippos, and the tiny ones

Cattle, sheep, rabbits, goats, antelopes, and hapless kids

Feast on the sheets of their last suppers 

And lie prostrate fed on fatal plastic lies 

Postmortems denied 

Funerals delayed 

Hired mourners weeping tearless howls 

Convenience and Greed 

The two thieves between whom

We are trapped. 

But here lies the deaf generation

Wedded to the catwalks of lies

Who denied the shouts from Mother Earth 

Addicted to efficient destruction

Bedeviled by ease

Addicted to speed

A world on a mad dash to the tipping point

Roaring temperatures

Ragging floods

Maddening droughts

Desertified deserted lands

Oceanified polluted swamps

Convenience and Greed 

The two thieves between whom

We refuse to be wrapped. 

Eyes open, arms linked

We build the barricades

We hurl flaming passions

Together we refuse

Recycled jokes.

Together we demand

A sharp kick on plastic guts

A moment for erasing greed

A time to embrace the inconvenient

And save the children of Mother Earth

(Read at School of Ecology on Climate Change: Arts, Culture and Wellness

World Environment Day 2023). Illustration by Mike Asukwo

Seducing the Bees

I watched your back as you danced

The ripples of the beats pulsating in your swings

Your dance trumps magic

Your dance so intimate

I watched your elegant steps as the drums called

I watched as you danced between the iroko

Your dance mesmerized the butterflies

And as your dance seduced the bees

I realized I was dancing 

With the entire room 

Then I realized I was dancing 

In the Milky Way 

On a quivering speck amidst the galaxies

This Hate Does not Define Us

Mangled ballot boxes 

Bloodied faces

Headless goats

Mouthy hoodlums in the corridors of power

Burning votes define the 

Last (s)election

Yes the (s)election  has come

Yet refuses to go

You are not us

We are not you 

Stay away! 

Risk death 

If you won’t thumb my avatar

Meanwhile the powerful masquerade as enemies 

In the dark they snort together 

Convivial cannibal crooks feasting on 

Laden tables 

Yes the (s)election  has come but

When will it be gone

The loquacious wax louder 

Brimming bile and utter nonsense 

The Good Book declares

Even fools are thought wise when they keep silent;

with their mouths shut, they seem intelligent.

Maggots-laden mouths lie in wait

To spew more trash on the threshing floors of death

Hate does not define us

Still hate struts bloodied streets propelled

On ballistic missiles 

Stereotypes misfired from damned guns 

Cheap commodities for bloody blackmail

But

This hate does not define us

Yes the (s)election has come but 

Yet refuses to go.

Yes, we voted, weeping, dancing, beaten by rain and batons 

Yes, voters waited outside the nameless collation tombs.

Why are dancers frozen in midair?

And winners blowing muted trumpets?

——–

Written after reading Bishop Kukah’s Easter message

09.04.2023

By Me We Spoke

Stolen

Across swollen waters

To you, thousands of us were

Pieces of wood, tusks, brass

To tickle the fancies of heartless merchants and enablers of violence

But you were wrong.

A heist of brass and wood and ivory

Murderous desecration of our revered palace

Over a hundred years and you are yet to nod in sleep 

Slowly your crimes sought you out.

Secured in mounted cells I wonder

What you learn when you grope my bloodless frame

In contrived musings in citadels of stealing

Knowing you cannot know me on the altars of twisted history? 

Gawking

Dumbstruck 

Awestruck at the loving work of ancestral masters

You derided them

Vilified cultures of justice 

Burnt, smashed, and plundered all night

Setting off before cockcrow

You couldn’t imagine that akukor

Will still crow years after entombment in your armoured cases

Grabbed 

Thousands of market days ago

I was denied regal splendour of ethical multiversities 

In the ancient kingdom where thieving was strictly outlawed

Who would dare the gods to be a thief?

Wrapped in the cloak of darkness, 

Hopeless but trying to escape the spite

Of a society run on honour and love 

To you everything was game

To you everything is game

With power you assumed the right to plunder

With might your imperial right to grab

Obnoxious culture grab!

Draped 

In awful sheets

Hidden below bloodied boards 

Swung across stormy waves

The raucous joy of receiving stolen blood

Shocked me for over 120 years until 

I heard the shout Bring Home our Life!

Give me freedom

Don’t loan me to my home

Freedom!

Let me escape those dreadful eyes

Those stares and whispering pierced my soul 

The sheer wildness and aloofness of false connoisseurs 

Scheming wretched plans to disembowel my essence 

My worth isn’t on being on your pedestal

Send me home!

Ancestors did not cast me to be a spectacle 

By me we spoke to generations long born and gone

And generations yet unborn

The flashing of the eben

The slashing of the ada

All spoke volumes as we celebrated life and cautioned against evil 

Send me home!

Oh, that I may be touched by blessed clay

Oh, that my king may look at me and hear

The rhythms of the past

And warn against the madness of plunder 

COP26: Injury Time

12 years ago 

We were already in Injury Time

Fighting for a temperature target of 1C

Today Nature has been patient enough

So patient not to call off the game

Though the ball has left the pitch

Nature has given humans a moment to think

This is extra time in Injury Time

It is time for action!

Here we are redefining idiocy

Trumping good sense with xenophobic nationalism 

Silencing the victims via vaccine apartheid 

Standing on Nationally determined 

Self destruction

Here we are Conferencing and Partying

As though global warming 

Has suddenly become a national warming

And not a global  catastrophe

This is extra time in Injury Time

It is time for action!

The celebrated Paris Agreement 

Set out “1.5 degrees” and obviously jokingly added 

Or “Well below 2 degrees”

If my maths is right

Well below 2 should fall far below 1.5

Right?

But flags were raised, glasses clinked, backs were slapped

To celebrate such arrant technical nonsense 

This is extra time in Injury Time

It is time for action!

Now the con men openly run crazy

Do what you can do

Lie about what you will do

Set deadlines to when the beings on the Planet may all be dead

Net Zero by 2030

Net Zero by 2050

Net Zero by 2060

Net Zero by the turn of the century 

Net Zero isn’t Zero

This is extra time in Injury Time

It is time for action!

Keep polluting

We can capture the carbon

Keep consuming 

We can bury the waste

Keep cooking the planet

We can set sunshades in the sky, fertilize the ocean 

If folks stay stupid we can label whales and elephants carbon sinks

Reinvent slavery and colonialism for more sinks

This is extra time in Injury Time

It is time for action!

The Sahara is expanding 

Deserts showing up in the Amazon 

Polluters fighting to trash Okavango

Glaciers melting

Climate refugees floating on the Mediterranean

Forests burning

Oceans cooked

Islands disappearing

Mad cyclones, hurricanes 

Yet you dig more fossils, burn more coal, oil, gas 

And power locust invasions

Across the Horn of Africa

As you worship fossil dollars 

On the altar of greed

This is extra time in Injury Time

It is time for action!

We refuse to allow polluters and mad men 

shooting wildly with hot guns

On COP movie sets

Dancing with hot guns on the graves of the poor

On COP movie sets

Awake people, 

Arise people

Mother Earth is not a movie set

This is extra time in Injury Time

It is time for action!

12 years ago 

We were already in Injury Time

Fighting for a temperature target of 1C

Today Nature has been patient enough

So patient not to call off the game

Though the ball has left the pitch

Nature has given humans a moment to think

This is extra time in Injury Time

It is time for action!

This is time for a Peoples’ COP

I hear the echoes of Cochabamba 

When People’s stood up for climate justice

And the Rights of Mother Earth

Rejecting militarism 

Exposing the dirty fingers of market Environmentalism

Denouncing carbon markets shrouded in divers cloaks 

Now they must hear our resounding rejection of so much noise without action

This is extra time in Injury Time

It is time for action!

  • Nnimmo Bassey

6.11.2021 written and read at the Global Day of Action (COP26)

Stilt Roots and Power

The vital place of the narrative strategy is in awakening memories and building consciousness for actionOver the past months we have experienced an evolving of our understanding of critical storytelling. We have seen the overturning of previously held notions and seen a surge for inclusive actions to provoke change. Initially we sought to tease out folktales and songs from centuries ago but while these exude a sense of nostalgia, the epistemic value of lived stories of struggles, defeats, and victories, of pollutions, degradations, deprivations, and resilience are more prevalent in our communities. These stories, poems and songs underscore our grasping of the bases of the resolute push for a shift in power modes, as well as a systemic power shift that are rising in our communities. While the stories cover broad power equations, they areall spurn and woven around the standing, suffocating or missing stilt roots of mangroves. 

The Niger Delta houses the 4th largest mangrove forest in the world. The livelihoods of coastal and indigenous peoples are inseparably coupled with mangroves which erode due to mangrove loss or degradation. Research shows that the Niger Delta mangrove ecosystem is the breeding ground of more than 60% of commercial fisheries in the Gulf of Guinea. Thus, degraded mangrove or losses in the Niger Delta affects fish production and the fisheries value-chain in the Gulf of Guinea. After over six decades of unmitigated oil and industrial pollution, Niger Delta mangroves are amongst the most degraded mangrove ecosystems globally, with a recent review of crude oil impact on mangrove showing that 37% of the global impact has occurred in the Niger Delta. 

Mangrove forests serve as coastal protection from storm surges and tidal waves. They are very valuable for climate change mitigation both by providing resilience to sea level rise, coastal erosion, and as very efficient carbon sinks. Sadly, an estimated 340,000 to 980,000 hectares of mangrove forests are lost or degraded annually due to activities of humans and corporations. Such destructive actions include crude oil and plastic pollution, unregulated harvesting, urbanization, so-called land reclamation, dredging activities and the spread of the invasive nipa palm. 

In the course of investigating the place of mangroves in the power equations in some communities, activists from CEHRDand HOMEF recently reached the conclusion that mangroves must be protected and that a key way to do this is through the use of indigenous knowledge and the revival of customs of community conservation of mangrove forests. While a mangrove forest is being preserved on the coast of Kono in Ogoni, there is a heavy threat by the fast-spreading Nipa Palm. These invasive palms were introduced into the Niger Delta by a colonial officer in 1906 in the belief that the Nipa Palms were more aesthetically pleasing than mangroves and were useful for beautification and beach erosion control.

At Bundu, a densely populated neighbourhood in Port Harcourt, there is urgent need to clean the mangrove ecosystem of the massive oil spills and plastics and to prevent further despoliation of the creek. Fishers in Bundu community recall that they used to have customary norms for protecting mangrove forests in certain parts of the territory, with some being used as cemeteries for the young. 

Both Kono and Bundu communities have traditional laws that debarred the people from harvesting mangrove woods or fishing in mangrove forests on certain days or periods of time. Except in Kono, this conservation mode has largely become history. Replacing Nipa Palms with mangroves in Kono and cleaning oil coated mangroves from Bundu must be a collaborative effort with the government and the community including local and international organizations. 

Mangroves play vital roles in shaping livelihoods and cultures in coastal communities. Their degradation also negatively impacts the cultures and spirituality of the people. Migratory fishers carry tales bound to these ecosystems wherever they go. 

The Shifting the Power Lines session of HOMEF’s School of Ecology brings Stilt Roots Stories from three continents – Africa, Latin America and Asia. Member groups of Oilwatch Network in the regions undertook the fishing out of stories connected to mangrove ecosystems. As the stories come, one recalls a visit to a vast area of destroyed mangroves at Magein the Guanabara Bay area not too far from Rio de Janeiro which the fisher folks euphemistically term the cemetery of mangroves.

During the visit in 2012, we met with members of Homens e Mulheres do Mar Association (AHOMAR) – Association of Men and Women of the Sea in the Guanabara Bay. That name did not include women initially, but after years of gender struggles, the role of the women had to be duly recognized and acknowledged in the name. One fisher pointedly told us about why they struggle to secure their livelihoods from the polluting actions of Petrobras. “We are resisting because we have no options. We might live or die. Our death may not result from gun shots, but because our livelihoods have been destroyed.” He added: “We are not seeking to be rich; we just want to live our lives in dignity.”

The reports, stories and songs from Africa, Asia and Latin America reveal the interlinkage of struggles and cultures across the continents. We learn also of the great need to recognize the intrinsic value of the gifts of Nature to humanity. We also learn that people power is essential to constructing the right power alternatives by which we can collectively design the future where every person lives in dignity, fully respecting other species, and their right to enjoy the cosy embrace of Mother Earth. Do not only see the trees when you look at mangroves. See the thriving life support systems that cut across species. See the culture of struggle and resilience. See power, power modes and unfolding alternatives.



Welcome words at HOMEF’s School of Ecology on Shifting the Power Lines. 27.07.2021