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Artists are leading the way in the transformation of a broken world

“So much of the work of oppression is policing the imagination.”  Saidiya Hartman When I look at, amongst other traditional landscape paintings, The Hay Wain, created by John Constable in 1821, I observe with nostalgia the artist’s representation of clean, pesticide-free water, pollutionless skies, thriving trees and a small, unobtrusive cottage on the bank of the river the horses and wagon are crossing—a semi-pristine land with humans in harmony with Nature. Landscapes help define a nation and its individuals. Fast forward to July 4, 2022, and two climate/biodiversity activists have adroitly superimposed a 21st-century equivalent of that bucolic river scene on Constable’s original; in that rendition, a plane flies overhead, the trees are dead, there are ugly skyscrapers and a belching smoke stack, and finally a large truck comes up the polluted river. Tragically, there are now many local landscapes that echo this dystopian image. Meanwhile, there truly is not one toxic-free river in all of Britain in 2023, and ecological systems are in a devastating free-for-all.  Now transform any of the landscapes of the Canadian “Group of Seven” painters, or Québécois Fredrick Simpson Coburn’s landscapes with horses to have a similar outcome, and you get the idea: we have created “the ecological rift” between humans and the rest of Nature, discussed in an important book of that name by John Bellamy Foster, Brett Clark and Richard York. The authors write: “The planet as we know it and its ecosystems are stretched to the breaking point. The moment of truth for the earth and human civilization has arrived.” Now think about Nature poets like Wordsworth or Keats writing 200 years ago and transform them into contemporary eco-poets such as W.S. Merwin, who penned: All the green trees bringtheir rings to youthe wideningcircles of their years to youlate and soon castingdown their crowns intoyou at once they are gonenot to appearas themselves again  from “To Ashes” On to music, and remember Vivaldi’s Four Seasons for solo violin and orchestra, but turn it on its melodic and harmonic head and you get Frank Horvat’s Auditory Survey of the Last Days of the Holocene, where in one segment you can hear trees being cut done with a chainsaw in the background: https://tinyurl.com/auditory-survey Tchaikovsky’s 19th-century ballet Swan Lake was recently metamorphosed by contemporary French choreographer Angelin Preljocaj into a struggle to save swans and lakes from the capitalist machinations of an oil baron’s fossil fuel dreams: https://tinyurl.com/swan-lake-transformed Let us heed the call of artists. Artists have always been at the forefront of society. The arts give us the imagination and the guts to turn around these most dangerous times in humanity’s history. See, hear, sniff out, listen and by all means taste what they unreservedly spread before us.  Eighteen Québec universities have come together to hold six free online sessions on different aspects of climate every Wednesday at noon until November 22 in order to give citizens an all too brief foundation in climate education. It is a beginning. The first of these webinars took place on October 18 and gave us the historical background to the annual

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A generous and just Thanksgiving: doing more than voicing gratitude for the Earth’s bounty 

“Acknowledging traditional territory specifically focuses on First Nations land title and rights, but it is also a means of raising a broader awareness of First Nations, Métis, and Inuit culture and history – specifically by way of our own relationships to the land and water… It is impossible to talk about Indigenous-specific anti-racism without talking about European imperialism and the theft of land…The story of First Nations people in Canada is…through the relationship to the land and water.” First Nations Health Authority The loss of biodiversity and the climate crisis are intricately enmeshed with colonialism and its malevolent kin, capitalism. The destruction of Indigenous cultures and of their ability to be stewards of the Earth continues to be felt acutely today. Although it is blatantly insufficient as a token event to refuse to celebrate colonialist Columbus Day in the U.S. and to include Indigenous Peoples Day in Canada’s Thanksgiving holiday meditations, we can come closer to embracing Indigenous Earth stewardship. Actions are needed to dismantle and sink the toxic imperialist legacy of Columbus’s ship. Please listen to the podcast Holding the Fire. Annie Proulx’s book Barkskins tells the multi-century story of the deep divide between the spiritual and ecological consciousness of Indigenous peoples and the genocidal policies of European invaders who destroyed the Indigenous peoples’ culture in tandem with the creeping deforestation of incredibly biodiverse lands, and the pollution of the waterways in New France (Québec), is well documented. And Serge Bouchard’s The Laughing People: A Tribute to my Innu Friends speaks poignantly of the invasion of Indigenous lands. Both books are available at the Lennoxville Library. The effects of this ecocide can be seen all across Southern Québec and into the North as well. Of course it has been de rigueur for some years to murmur or pen in a sombre and contrite tone, with almost religious fervour, references to Indigenous unceded territory by institutions such as universities, churches, corporations and governments at the beginning of a lecture. Equally reprehensible are articles, sometimes written by lawyers, that endeavour to give credibility to their weak arguments by surreptitiously placating or distracting, or perhaps feebly attempting to assuage the conscience of white audiences by parroting the undisputed fact that lands have been stolen (‘unceded territories’) from Indigenous peoples; by some, it is implied as a consequence that we have forthwith absolved ourselves by faux confession and can now blithely continue on with the show. How unctuous and hypocritical. And indeed, it shows how ethically bankrupt we are when we bare our chests with humility to proclaim our genocidal past and continuous ecological theft… and stride on, as is implied in the First Nations booklet. Let’s be clear: acknowledging unceded territory is only a first step aimed at a reconciliation that must go on to weave actions into tangible and ultimately mutual resolution.  Many might ask themselves, upon coming to a lecture and hearing a prescribed and rote 30-second acknowledgement of the occupation of unceded territory, whether audiences should rise to their feet and scream, “Give the land

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