Abalone Wars: Indigenous Voices from the Coastal Frontlines

The ability to gather intertidal resources has been critically affected by ecosystem disruption. Indigenous leaders share their experiences on the frontlines of the battle to save our coasts while fighting to maintain their cultural connections to these resources.

This presentation took place in the Indigenous Forum at the 2018 National Bioneers Conference. See more from the 2018 Conference.

Featuring Adae Romero-Briones (Cochiti Pueblo), Ilarion Merculieff (Aleut), and, Leah Mata (Northern Chumash)

Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes Indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue. Visit the Indigeneity Program homepage.

Epigenetic Joy: Remembering Where We Belong

Featuring Jade Begay

This presentation took place in the Indigeneity Forum at the 2018 National Bioneers Conference. Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue.

Launching Pomo Food Sovereignty

Featuring Nicole Myers-Lim of the California Indian Museum and Cultural Center

This presentation took place in the Indigeneity Forum at the 2018 National Bioneers Conference. Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue.

Unangan Genetic Memory: Heart Transforming Energy

Featuring Ilarion Merculieff

This presentation took place in the Indigeneity Forum at the 2018 National Bioneers Conference. Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue.

Just Transition as an Emerging Movement

A Just Transition affirms, restores and revitalize Indigenous lifeways of responsibility and respect to the sacred Creation Principles and Natural Laws of Mother Earth and Father Sky, to live in peace with each other and to ensure harmony with nature, the Circle of Life, and within all Creation.

Learn how Indigenous Peoples are leading the way in a just transition from Indigenous women leaders who are leading their communities away from fossil fuel dependence.

Moderated by Eriel Deranger (Athabasca Chipewyan First Nation) Executive Director of Indigenous Climate Action, and Featuring Alex Anna Salmon (Yup’ik) Village Council President Igiugig and Pebble Advisory Committee, Bristol Bay Native Corporation; and Melina Laboucan Massimo (Lubicon Cree First Nation) David Suzuki Foundation Research Fellow.

This presentation took place in the Indigeneity Forum at the 2018 National Bioneers Conference. See more from the 2018 Conference.

Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue. Visit the Indigeneity Program homepage.

Mní Wičhóni: We Are Here to Protect Rivers

The Lakota phrase “Mní wičhóni,” or “Water is life,” was the protest anthem from Standing Rock heard around the world, but it also has a spiritual meaning rooted in indigenous worldviews and our connection to nature. For Native Americans, water does not only sustain life – it is sacred. As grassroots collectives fight all over the world to protect our rivers and watersheds, we must always remember to honor the spiritual foundations underlying these battles. Water is life.

Moderated by Clayton Thomas Muller (Mathias Colomb Cree), Activist, Writer and Public speaker ; and, featuring Caleen Sisk (Winnemem Wintu), Spiritual Leaders and Tribal Chief Carletta Tilousi (Havasupai), activist and Tribal Council Member; Carrie “CC” Curley (San Carlos Apache) Apache Stronghold Water Protector.

This presentation took place in the Indigeneity Forum at the 2018 National Bioneers Conference. See more from the 2018 Conference.

Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue. Visit the Indigeneity Program homepage.

Beyond Sovereignty: New Solutions for Self-Determination

Despite its widespread use in Indian country, the concept of sovereignty is often misunderstood. In this provocative panel, Native American grassroots leaders explore the nature of inherent and tribal sovereignty for environmental protection, economic development and more.

Featuring: Michael Johnson (Arikara/Hidatsa/Ojibwe), Native American Rights Fund; Nicole Myers-Lim (Pomo), CIMCC Executive Director; Carletta Tilousi (Havasupai), Activist and Tribal Council Member; and, Cara Romero (Chemehuevi), Bioneers Indigeneity Program Director.

This presentation took place in the Indigeneity Forum at the 2018 National Bioneers Conference.

Indigeneity is a Native-led Program within Bioneers/Collective Heritage Institute that promotes indigenous knowledge and approaches to solve the earth’s most pressing environmental and social issues through respectful dialogue.

Transforming Our Environment and Economy with the Green New Deal

This article contains the content from the 2/06/2020 Bioneers Pulse newsletter. Sign up here to get the newsletter straight to your inbox!


“The scale of the problem is such that we need an equally sizable solution to make it work.” —Demond Drummer, co-founder and Executive Director of New Consensus, on the climate crisis and the Green New Deal.

The environment and economy are inextricably linked, and we cannot fight the climate crisis without reforming the systems that continue to profit from it.

This week, we interview one of the thought leaders behind the Green New Deal and hear from brilliant voices in a variety of fields on the promise — and perils — of this ambitiously broad and catalytic initiative.


Demond Drummer: A Green New Deal

Demond Drummer is one of the true intellectual architects of the Green New Deal. In his keynote speech at the 2019 Bioneers Conference, he draws from the history of FDR’s New Deal, the WWII mobilization, the moonshot of the 1960s, and the Civil Rights Movement to explain the critical importance of the Green New Deal as the next chapter of the American story.

We recently talked to Demond about what the success of the Green New Deal looks like, and how it could shape the future of our society.

“We live in a system that took many, many years to build, and it’s going to take some time to get back. We need a systemic solution. That comes from really examining, interrogating and changing the policy and economic regime that we live in.

I think the world is possible, and all we have to do is decide to go out there and do it, and not be limited by stale thinking and by systems that were not designed to get us where we want to go. We have to identify those things that need to be thrown out, restore what needs to be kept, bring back some things that we’ve forgotten, and continue to iterate and build a society that we want.”

Watch Demond’s full Bioneers 2019 keynote presentation here, and read more from our conversation with him here.


How to Solidify the Future of the Green New Deal

The Green New Deal is an idea whose time has finally come. But what will it really take to build the enduring structures, institutions and global cooperation that actually reconcile the core contradictions between markets and the public good, between dignified work and robots, between the laws of nature and principles of social and justice and economic democracy?

Following is a conversation among visionaries in economics, systems change, policy and environmental planning: Greg Watson of the Shumacher Institute for New Economics; Paul Hawken of Project Drawdown; Vien Truong, former ED of Green For All; and David Orr of the State of American Democracy Project.

Read more here.


The Green New Deal: Bioneers Media Collection

We have compiled this media collection from our 30-year history to feature some of the most innovative thought leaders working on the topics related to the Green New Deal. The videos, podcasts and articles included are presented within a loose framework based on the Green New Deal’s larger goals.

Browse the collection here.


A Green New Deal: A Conversation with Vien Truong On How We Got Here and Where We’re Heading

Vien Truong, former President of the DreamCorps, has worked tirelessly to bring equity, social justice and climate justice to the frontlines of the environmental movement and public policy. Prior to her role at Green For All, Truong was a central force in the effort to put environmental justice at the center of California’s groundbreaking climate policy mechanisms and cap-and-trade funding.

Bioneers’ Teo Grossman spoke with Truong about the potential future of the Green New Deal proposal and how California’s climate action can serve as a template for national progress.

Read more here.


Green Economy with Van Jones

As the climate change movement leaps to the center of political, cultural and economic urgency, we’re confronted with two crucial questions: Who will we take with us? Who will we leave behind? This issue is now about more than just saving the planet as it is united with the goal of slashing poverty. Featuring Van Jones, activist and co-founder of Dream Corps.

Watch here.


This article contains the content from the 2/06/2020 Bioneers Pulse newsletter. Sign up here to get the newsletter straight to your inbox!

The Future of the Green New Deal

The Green New Deal is an idea whose time has finally come. But what will it really take to build the enduring structures, institutions and global cooperation that actually reconcile the core contradictions between markets and the public good, between dignified work and robots, between the laws of nature and principles of social and justice and economic democracy? 

Following is a conversation among visionaries in economics, systems change, policy and environmental planning: Greg Watson of the Shumacher Institute for New Economics; Paul Hawken of Project Drawdown; Vien Truong, former ED of Green For All; and David Orr of the State of American Democracy Project.

Learn more about the history of the Green New Deal in our related media collection.

GREG: So what is the Green New Deal? This conversation is an attempt to characterize it. There are different versions out there, but in essence, the various versions of the Green New Deal result in a common vision: an important, government-led, society-wide effort to dramatically reduce greenhouse gas emissions and quickly shift the U.S. economy to be less carbon intensive. 

Here are the major points:

The plan wants to cut net greenhouse gas emissions; meet all power demand through clean, renewable energy; address pollution in agriculture and the potential for soil carbon sequestration; upgrade infrastructure; guarantee jobs with a family-sustaining wage; and a number of issues around welfare and social justice. These last points have been applauded by a number of people, and have also been criticized by some who feel that it’s trying to do too much. 

Different estimates exist for what various versions of the Green New Deal are going to cost. Of course we’re weighing those costs against the cost of climate change and extinction. 

The original New Deal addressed a global financial crisis, and it was felt across the board. I mean, there are stories of corporate leaders jumping out of windows. The crisis was widespread and it was deep.Everybody felt it and it was immediate so  leaders were able to galvanize a response. The Green New Deal is addressing climate change, which a lot of people view as way off in the future, so we don’t have that same driving sort of motivation.

The New Deal was an imperfect bill. It did some good things, but it was clearly imperfect. An alphabet soup of agencies was created to implement it: relief and welfare, public works, arts and culture, and it was very confusing, probably intentionally so. The New Deal also had to strike some Faustian bargains. In order to gain the support of Southern politicians to vote for the New Deal, FDR and others said, “We will turn a blind eye to Jim Crow.” They awarded the National Association of Manufacturers and Chambers of Commerce, and a lot of businesses and trade associations, overriding authority on how it would be administered and how codes would be written. Unions were relatively weak and most important consumers were ill informed.

Importantly, however, the New Deal also covered government-funded research and development. If you look at the post-World War II federal R&D, here’s what they worked on: computers, semiconductors, software, fiber optics, transistors, you go down the list. Nearly all the core technology to characterize a digital age came out of that, and almost all of them were throwaways from military R&D. Imagine DARPA, that is the Defense Advanced Research Projects Agency, mimicked as the Green Advanced Research Projects Agency. We might have ecological designs, offshore wind, floating platforms, we’d have more healthy soils research, we’d have electric vehicles

It’s important for us to understand how the original New Deal was created, what was behind it, what it did well and where it fell short. It can help and inform us in developing a Green New Deal, if that’s in fact where we think things should be headed.

David Orr, Vien Truong, Paul Hawken and Greg Watson

VIEN: When I see the excitement and the people coming together now pushing for the Green New Deal, the presidential candidates that have come on board to support it, I think “How exciting, fantastic.” I celebrate it. And then, because I’m a policy wonk and because I grew up as the youngest of 11 kids, where there’s always a lot of excitement and action happening, I think, “Oh my God, what’s going to happen now?” Because if you don’t plan for what it’s going to look like, once we get there, it’s going to be too late.

When I think about the Green New Deal, I think about who’s going to pay, who’s going to be benefitting, who’s at the table, and who won’t be? We’ve got to think about how we’re baking this now before we see the next president. And hopefully there will be a different president coming in.

I grew up in Oakland, in a refugee family. My parents came from Vietnam. I was born in a refugee camp. I think about how very few conversations around policy and the ecological crisis come from backgrounds like mine. How are we making sure that we’re not repeating the mistakes of the first New Deal? Who are the ones suffering first and worst from climate change? Who is going to be at the table? Who are going to be the ones shaping the solutions and the decisions?

It’s especially important for me, as a refugee, now that I think about the UN estimating that by 2050 we’re expecting to see over 200 million climate refugees. How do we plan for that in a way that doesn’t repeat the mistakes of this administration tearing families apart, turning people away, trying to build up walls? How do we make sure that we’re beginning to look at building communities together; how do we make sure we’re looking at strengthening the democratic fibers of this country; how do we make sure that we’re investing in and supporting a regenerative economy that is supporting diverse economies throughout this country? 

PAUL: What I loved about the New Green Deal was there was a manifesto. It cast a light on this totally corrupt, oligarchical political system we have right now. People may say the Green New Deal isn’t going to happen. Why isn’t it going to happen? The manifesto says it’s because of the way we’re organized or disorganized as a political near tyranny in this country. 

The climate movement, or the climate scientists, always focused on future existential threat. But human beings don’t respond to future existential threat. The brain doesn’t work that way. It’s a guaranteed way to disengage almost 99% of all people on Earth.

What we do respond to is need. Human need. And the climate movement has to respond and meet current human needs, or it will never happen. I felt the intention in the Green New Deal. But I just didn’t see it elaborated in a way that connected human need. 

DAVID: First, the original New Deal failed. The historical record is much shabbier than what I think the public perception of it might be. It failed partly because of the piecemeal response to a systemic crisis of capitalism that had broken out in the ‘20s and then reached fever pitch in ’29, the Depression of the ‘30s. It was a very experimental period in American history, but it essentially failed. 

It failed partly because it left a lot of people out. To make the thing pass through Congress and the Senate, Roosevelt struck a deal with white Senators and Representatives from the Southern confederate states and others. It left out African American farmers. The FSA, the Farm Security Administration, was canceled in the late ‘30s due to right wing pressure. 

To the extent that we look back and think about that as an era of prosperity, what rescued the economy was Adolf Hitler and Japan. It was war-time spending that actually rescued the U.S. economy. The elephant in the room in all these conversations is the trillion dollars that we spend as a country on military spending and the roughly – somewhere between 800 and 1,000 – military bases around the world. That seldom gets discussed. 

To make this work, we’re going to have to have a rebuilt capacity to do things at that scale, and some of that can happen in the markets, some can happen just to activate citizens, but a whole lot of it is going to take federal direction. And that is what has been decimated. 

For the past several decades, and particularly the past several years, if you work in federal agencies, you’re demoralized. You’ve been defunded. You’ve been disparaged. In this government “of, by, and for the people,” the people part has been decimated. I think it has to be resuscitated.

We don’t do systems very well for many reasons. The New Deal was a patchwork across a whole series of agencies and issues. I think we’re in agreement that something big has to happen. It can happen piecemeal at the market level, individual level, mass social change and so forth, but it’s going to need some direction up high. The economist Herman Daly called this macro control and micro variability. There should be some control up high on the big issues: security, economy, taxation, justice, and fairness; and lower down, lots of flexibility. We’re going to have to have something like a systems approach.

The public response to creating these systems of change is incredibly good. There is a constituency for this. If you put the Green New Deal or Drawdown before the public, do they want it? You bet they do. And not by a little bit, by a major margin.

Now here’s the problem. Think of this as the Grand Canyon. On this side we have our opinions as people, across the political spectrum. We have people who want major chunks of the Green New Deal, however you define that. But we can’t get from here to public policy and regulation and law, because the bridge that ought to connect what we want as people and what we get as citizens  is broken or has been turned into a toll bridge.

For any of this to be successful, we need a public that works and a government that works. 

VIEN: I completely agree, and I want to pick up where you left off about how we can’t have a Green New Deal without really looking at how to fix our democracy. Given what we’re looking at today with just ten years left for us to turn this climate crisis around, can we wait for democracy to be fixed? How do we do it simultaneously, not just thinking about the democratic crisis and the ecological crisis, but also the economic one?

In 2016, Oxfam reported that 62 people had as much wealth as half the world’s population. A year later in 2017, they reported eight people had as much wealth as half the world’s population. In America, we have three people with as much wealth as half the country – three. We’re looking at a country right now where half the population does not have $500 in their savings accounts. 

At the same time, we’re looking at a problem of accelerated automation. The economy from the New Deal era is not here anymore, and we don’t even know how to understand the economy that’s coming at us at warp speed. Half of the job duties in America can be automated. 

We’re looking at a crumbling educational system and a crumbling workforce development system. It’s not preparing our kids for the technological future, much less the jobs of the future. We’re looking at a federal system that is eviscerating our public safety nets, our Social Security, our healthcare systems. These days, millennials are increasingly going on contract work, so we don’t have our own healthcare, or our own pension plans that we’re saving for. 

What happens when all of these trends are happening at the same time? I argue we cannot wait for democracy to be fixed, nor anyone to fix these problems at any one level. We have to begin thinking about what solutions actually make sense for us to begin threading together. 

I want to point to a bright spot in our very own backyards in California. If you want to see a mini version of a Green New Deal happening, there’s a program in California called the Transformative Climate Communities program.

We have a program in California called cap and trade, that makes polluters pay. Polluters have to clean up and pay up. That’s what the Green New Deal is calling for. A group of friends and I came together, and we got legislation passed requiring that 35% of the cap and trade pot of money goes to the poorest and most polluted communities. It’s called California Climate Benefits. Thus far, $1.5 billion from big oil has gone to the poorest and most polluted census tracts. That’s good news. Even better news, there’s an additional $6 billion, half of which is supposedly going to the poorest and most polluted communities. It’s been the biggest fund in history to go into communities to green up, and it’s not taxpayer money. It’s from big polluters and big oil. 

After that law was passed, we worked with Governor Brown to direct $140 million of that money into a program called Transformative Climate Communities. Here’s where we begin threading together these problems. 

We don’t have a democracy that works, that listens to the people. We don’t have an economic system that works. Transformative Climate Communities, which was implemented into law by our good friends at the Greenlining Institute and Asian Pacific Environmental Network, says that the smartest people on local problems are the people in the community. What if we actually gave them money to organize themselves to create their own community vision and their own community plan on what the future of the economy should look like? Because urban people do not know what rural communities want. Rural people do not know what urban communities want. Oakland does not know what Long Beach wants, and vice versa. 

How do you give money to the community to create their own vision? The visions that have the best triple-bottom-line benefits are the ones that get implementation funds. Fresno, Ontario, and LA County got the first batch of funding. Now we’re in the fourth round. We’ve given millions of dollars out to community organizers to create their climate action plans. Once they show that they’re going to have plans that don’t gentrify the community, because green policies can sometimes do that, once they show policies that actually develop and accelerate affordable housing, support public transportation, support local diversified jobs and local businesses, they can get the funding.

I would argue that if we are doing the Green New Deal right, we can actually begin looking at the economic, the ecological, and the equity problems and supporting a stronger democracy by having the community lead on the vision.

We have had an extractive economy, where we have taken from and excluded investment into the very communities that have been paying for pollution with our lives and our lungs. We now need to begin thinking about whether and how the Green New Deal is regenerative instead of extractive around our economies.

Think about it like gardening. We would never plant something in a garden when the soil isn’t right, or the air or temperature aren’t right. Same with communities. The local culture in the community will best know what it actually wants and doesn’t want. How do we then provide the seeds, the water and the resources the local communities want?

If we’re going to do this Green New Deal right, it has to be led by the community, then supported with resources and funding. 

Demond Drummer: What the Green New Deal Could Mean for Our Economy

Demond Drummer is the co-founder and Executive Director of New Consensus, one of the key intellectual and policy forces behind the Green New Deal. Using the Green New Deal as a vehicle for national mobilization, New Consensus is addressing the climate crisis by combining both environmental and economic impact.

Drummer is at the center of its solutions, which provide a roadmap for transforming the flawed systems that have contributed to our climate crisis today.

In this interview with Teo Grossman, Bioneers Senior Director of Programs and Research, Drummer explains how the Green New Deal is paving the way for the structural reform necessary for a transition to a more equitable world.


TEO: The proposed Green New Deal is obviously inspired by the “original” New Deal. While the New Deal was one of the major pathways out of the the Great Depression, how it was actually passed and implemented was deeply problematic, containing approaches that we obviously don’t want to repeat. What can we learn from history here?

DEMOND: The New Deal helped lift many Americans out of the pain of the Depression. But initially nobody wanted to call this version the “Green New Deal,” because of the reality of the origin story of the original New Deal. 

Fear Itself, a book by Ira Katznelson, outlines the history behind how we understand the New Deal. We think of the New Deal as the product of a visionary president, Franklin Delano Roosevelt. But what Ira Katznelson adds to that history is that the Congress was a leading crafter of the New Deal, and the Southern Democrats of that Congress had enough voting power to block any New Deal legislation.

As a result, the New Deal was shaped within what Katznelson calls a “Southern cage”. It was crafted to support and not challenge Jim Crow policies. Everything that came out of the New Deal had to get the approval of segregationists, white supremacists, Southern Democrats. Historians say that the further south you went, the less effects of the New Deal you saw. Look at Mississippi today. The further north you went, the more you saw the influence of Jim Crow and Southern segregationist thinking influencing how housing happens, like redlining in Chicago. So you don’t get the hood without the New Deal, and this is why we wanted to steer clear away from it.

But the “Green New Deal” caught on because it captured the public imagination and the media loved it. It opens up an opportunity to critically engage the New Deal, to show that our government and laws shaped opportunity by giving it to some and cutting out others. It allows us to interrogate what was good and bad about the New Deal, how it cut black people out, how it cut women out, and then be clear about how we can use policy to correct those wrongs, and radically target those same people moving forward, for the benefit of the country. It becomes a learning moment.

For people who think we had this egalitarian society, this moment means we can talk about how the New Deal shapes opportunity and wealth even to this day. That’s why we need another New Deal called the Green New Deal. So, the name actually worked out quite well. The conversation we need to have is on the story — the myth — we tell about ourselves as a country.

Demond Drummer speaking at the 2019 Bioneers Conference.

TEO: I remember the basics of what I learned in high school about the New Deal, and that was not part of it. I suspect that’s the case for most people.

One of the critiques of the Green New Deal is that it’s not just a climate policy, it’s a transformation of our economy masquerading as a climate policy. For anyone really looking at the issues we’re facing, this is clearly a disingenuous critique. The scale of the problem is such that we need an equally sizable solution to make it work.

DEMOND: Yes. My point of entry on this is that it all comes back to our economic models and economic theory. I don’t mean this in a way that diminishes the climate crisis, but I believe the climate breakdown is a consequence of very flawed economic models and thinking.

It’s impossible to address the climate breakdown without rethinking food systems. You can’t decarbonize the agricultural sector without decorporatizing it, without thinking about food justice. You have to follow the rabbits down all of the rabbit holes. There is no piecemeal way to do this. We live in a system that took many, many years to build, and it’s going to take some time to get back. We need a systemic solution. That comes from really examining, interrogating and changing the policy and economic regime that we live in.

TEO: Is your vision for the Green New Deal broader than the 1930s New Deal, in terms of tackling all aspects of a problem?

DEMOND: That’s a great question because the New Deal was extremely comprehensive, everything from the farm credit system to Federal Housing Administration (FHA). We forget. We forget that there was no FHA when they were proposing it. There was no farm credit system. Before Eisenhower wanted the National Defense Highway System, there was no interstate highway system. None of it existed. Indeed, the idea was: Does democracy work in the midst of a depression? And what role can a government play?

They invented ways the government could improve the material lives of people in this country — regulating banks, labor standards, all of these policies that did not exist prior — all within a few years. It wasn’t one bill. It was a series of executive orders, court rulings, legislation — all of the above.

We believe that the Green New Deal should be at least as comprehensive as that, everything from decarceration to decarbonization. It’s very comprehensive because we have just a few years to right the ship, and there is no way to do that without being bold and visionary and aggressive.

We have to understand that money is a tool that human beings create to get things done in society. There’s this idea that there’s not enough money. First of all, there is. But if there isn’t, what do you do? We do what we did during the Great Recession. The government literally created money to bail out banks. They called it quantitative easing. It sounds really vague. They didn’t say printing money. We got real creative when it came to bailing out Wall Street. What we’re saying is we can be as creative, not just from a fiscal policy standpoint but from a monetary policy standpoint, to bail people out of this climate crisis that mostly has been created by corporations that we’ve allowed to control our society.

Money is one tool. Administrative law is another tool. I know we’re all committed to this model of federalism and states and localities, but there are some places where it doesn’t work. We need to change how we think about administrative law and just go down the list. There’s nothing sacred here. We have to really interrogate how we got here, and be very clear that from systems of government to money, to law and policy, everything is on the table, because life itself is in the balance. The law works for us, not the other way around. It’s worth repeating: The law works for us, not the other way around.

TEO: It has been amazing to see the influence of youth movements and activism in terms of popularizing the Green New Deal. Why do you think this youth voice has been so powerful?

DEMOND:  The youth are definitely leading in this moment, and their work today builds on decades, and in some cases, centuries of movement building. Leaders from the Sunrise Movement and beyond are very clear about their tactics, strategy and theory of change.

One thing I learned from them is being mediagenic, this idea of it looking good on television, in print, online. It’s incredibly effective for them to be singularly focused on advancing this issue. We are in this moment where there is an unavoidable, undeniable crisis and, through a new organizational model and new set of tactics, a relentless set of new voices have pushed through.

The labor movement is coming in, all these other movements. This is a gathering of movements. They’ve opened a window or a door, or maybe knocked a hole in the wall, which has created a gathering of movements. It’s really incredible how it has lent itself to community and intergenerational learning.

TEO: On that topic of movement of movements, when Sen. Tom Hayden spoke at Bioneers, he described the New Deal as the cumulation of broad basket of ideas, many of which had been cooking up in movements over time. What antecedents have influenced the way that the Green New Deal concept was developed?

DEMOND: New Consensus was not only designed to formulate the Green New Deal plans to transition our economy and society to be more sustainable across all fronts, but also to work on the economic rationale behind it, i.e., the role of the government in funding and shaping the economy. We have to remind ourselves that the government plays a significant role in our economy. Eighty percent of the technology in the iPhone was either developed out of or directly funded from government research. We’ve determined that the lane New Consensus can really run in is this idea of industrial policy: what we produce and how we can lift wages up in this country. 

What does that mean? It means right now we have a set of rules and regulations, an entire framework that really props up the financial industry. It’s not an explicit industrial policy, but it’s all there to see: banks are doing quite well, and who else is? 

What does it mean to transition to clean manufacturing? Could we throw massive amounts of public funding to catalyze more research? If technology isn’t commercially viable yet, could the federal government step in to bridge the gap? Think about how the current energy system was designed. We wouldn’t expect ExxonMobil to buy an aircraft carrier to support their business needs. Aircraft carriers are not commercially viable. But somebody decided that we needed them to support fossil fuels freely flowing from the Gulf. Right? Nobody frames it that way, but that’s how they’re talking about technology that is too expensive to commercialize today.

About a quarter of emissions come from moving goods and food across borders. What does it mean to grow here? What does it mean to build here? We can create more jobs in this way and re-industrialize our country.

People want jobs. People say the unemployment rate is low, but it doesn’t seem like it where I live. People have stopped looking for work, and those that do have jobs, have jobs they hate. Part of the Green New Deal is to create a lot of good jobs and focus on that moving forward.

It’s impossible to talk about industrial policy without talking about work, without talking about moving healthcare out of the domain of employment and more as a public guarantee. It’s hard to talk about industrial policy without pointing to the best plans on universal family care so people can take parental leave and sick leave as they need.

We need a new deal for farmers. Let’s take the money that we’re sending to Big Ag to subsidize the extractive agriculture industry and let’s give that subsidy directly to actual farmers. Let’s grow it here and consume it here, and stop dumping food on other countries and screwing up other people’s economies. That’s what we’re talking about.

We have to say: This is possible. This is what this means to have a strategy to transition to a clean and just economy, and do that in a way that lifts up workers and closes regional and racial wealth gaps. 

So much of what we’re talking about requires some base level understanding of what’s possible. 

TEO: What is possible? What can you envision 10 or 15 years down the line if we get this right?

DEMOND: I think about my daughter. If we get this right, my daughter and all of her friends will not have to show some form of payment or coverage to get basic healthcare. If we get this right, the food that my daughter eats will taste better and be healthier. The list goes on and on. I’m talking about better schools, better food, better work, better pay, better healthcare. We’re going to have a safer, cleaner, healthier society. If we get this right, we will actually have a more prosperous and a more sustainable economy that’s not cannibalizing itself but one that is constantly renewing itself. 

I think the world is possible, and all we have to do is decide to go out there and do it, and not be limited by stale thinking and by systems that were not designed to get us where we want to go. We have to identify those things that need to be thrown out, restore what needs to be kept, bring back some things that we’ve forgotten, and continue to iterate and build a society that we want.

The question is: How far do we need to go? I think we need to change the Constitution, like we probably need a re-founding. We haven’t updated our legal software in more than two centuries. It doesn’t make any sense. We have a Constitution that has slavery in it. The representation of the states in Congress was designed around slave-owner math. It’s wild. 

We need to really be honest with ourselves. We’re going to need some deep, deep structural reform, but we’re going to give this Green New Deal a go, and see what happens.



Click here for Demond Drummer’s full keynote speech on the Green New Deal at Bioneers 2019.

Climbing Out Of The Man Box: What Does Healthy Manhood Look Like?

There is a growing movement to redefine manhood, and to address ways that violence is baked into our cultural expectations of masculinity. Courageous, visionary men are rising to the challenge. One of those men is activist, writer and public speaker Kevin Powell. In this half-hour, Powell boldly and bravely discusses his experiences with toxic masculinity and his journey to redefine what it means to be a man. This is “Climbing Out of the Man Box: What Does Healthy Manhood Look Like?”

Intelligence in Nature: Our Family Tree of Life

Author and anthropologist Jeremy Narby started contemplating new ways to think about nature when he lived in the Peruvian Amazon with the Ashaninka people for a few years. This community used the word “ashaninka” to refer not only to themselves, but also to the other species around them, suggesting kinship. In a world dominated by Western ways of thinking, Narby is now using this idea to challenge human-centrism in our relationship with nature.

Narby shows how this growing disconnect between humanity and the Earth we’re a part of is an obstacle to living responsibly in the biosphere. His work shows that humans have a lot to learn about consciousness from the unique and innate sense of intelligence in natural life. By recognizing plant intelligence, animal cognition and evolutionary biology, we can honor our place in the Earth’s family tree, which is the full tree of life.


A long time ago, I spent a couple of years living with the Ashaninka people in the Peruvian Amazon, and these are people who know a lot about plants and animals. In fact, they have a name in their language for just about every species living in the forest. But they spoke of plants and animals in a way that I found unusual, as intelligent beings with personalities and intentions, and to have kinship with humans. They even called some species ashaninka, which was their word for themselves, meaning our people or our  relatives.

So white herons were ashaninka. Manioc plants were our sisters. Small birds were our many brothers. Armadillos were brothers-in-law.

The Ashaninka tended to personify other species and to relate to them through kinship. It turned out this view was fairly common among Amazonian people, but it took me a long time to come to grips with it.

I began working as an activist and fundraiser for Indigenous initiatives in the Amazon, and as an independent anthropologist, I also tried to make sense of the Amazonian point of view. This led me some 25 years ago to start looking into domains like biology, botany, and neurology. And at the time it was already clear that biology confirms human kinship with other species, and that all living beings are genetically related. Scientists were starting to document intelligent behavior in all kinds of living organisms. The more science looked at the intricacies of the natural world, the more intelligence it seemed to find.

This encouraged me to look into intelligence in nature, a subject that concerned both science and Indigenous knowledge. So in the early 2000s, I interviewed scientists in different countries who were working on this subject, only to find that there was a basic problem with words. So when a Japanese scientist demonstrated that a single-celled slime mold could solve a maze, Western commentators objected to his using the word “intelligence” to describe the slime’s behavior. The problem was that Western thinkers tended to consider intelligence as a human exclusivity. They had defined it over the centuries in many different ways, most of which were in exclusively human terms making it difficult for other species to qualify, especially single cells of slime. So the word “intelligence” was human-centered.

But so was the word “nature.” The Dictionary defines nature as the phenomena of the physical world — including plants, animals and the landscape — as opposed to humans and human creations. The word “nature” means everything that is not human, and anthropologists have pointed out that this is a concept specific to Western cultures.

If you go to the Amazon, for example, and ask people there about their word for nature, for everything that is not human, they say they have no such concept. And on the contrary, they tend to view most other species as people like us.

Meanwhile, modern Western thinkers have tended to put human beings in a category of their own, above all other species, arguing that, for example, animals are incapable of thinking because they lack language. But recent scientific research has just proved the contrary, and that even small invertebrates like bees think and handle abstract concepts. And numerous other species have systems of communication, some of which are close to human language.

Photo by Joshua Cotten | Unsplash

Take prairie dogs. They have a sophisticated form of verbal communication involving high-pitched chirps that they use to describe the world around them. They can describe intruders according to species, size, shape, speed, and color. A prairie dog may chirp: “Here comes a small, thin human wearing blue moving slowly,” or “here comes a tall, yellow coyote moving fast.” Prairie dogs have brains the size of grapes, but they chirp away all day long, and scientists have just begun to understand them.

Now, there is strong evidence that numerous species think, feel, remember, and plan, and have language-like abilities and systems of communication. This has led some Western thinkers to move away from constantly affirming the centrality of human beings. But here I’d like to mention a new concept that would keep humans at center stage – the Anthropocene, a supposedly new geological era ushered in by human impacts on the biosphere. The word comes from the Greek anthropos (human being) and kainos (new), and roughly means “the age of humans.” It’s not an official scientific concept yet but it seeks to draw attention to human activities like driving species out of existence, poisoning ecosystems, deforestation, warming the climate, and leaving radioactive contamination and garbage all over.

But naming today’s geological age after humanity hides the importance of other species like bacteria and plants in the functioning of the biosphere. It also dilutes responsibility for ecological damage among humans. Indigenous People who oppose oil extraction in the rainforest are surely less responsible for degrading the biosphere than most people living in industrialized societies. The problem is not humanity in general but certain humans in particular. And naming today’s geological age after our species has narcissistic overtones, if only because no previous geological age bears the name of a single species.

So instead of affirming the centrality of humans for the umpteenth time, it would be interesting to move beyond the anthropo-centered frame that has enclosed Western minds for centuries and build a new, less destructive relationship with the other species living on this planet.

The human-centered concepts of Western cultures have disparaged the other species of this world for so long that most existing legal systems consider plants and animals like objects. The only subjects being humans, of course. But this is starting to change. In divorce cases, some judges are starting to consider the family dog as a member of the family rather than as a possession. If the dog is a possession, the answer to the question, “Who gets the dog?” is the person who paid for it. But if the dog is like a person or a child, the question becomes, “What is in the best interests of this person?” So dogs are starting to get a paw in the door of personhood in some places.

But “person” is one of those human-centered words. Its first definition is a human being regarded as an individual. And this is one of the reasons why critics argue that attributing personhood to other species doesn’t make sense. So it seems that it will be difficult for other species to be granted personhood. Yet at the same time, it’s increasingly clear that considering them as mere objects is inexact.

And here I’d like to point out that considering other species as persons is the definition that anthropologists currently give of animism. And when Amazonian people and other animists say that they consider a plant or an animal as a person, I take them to mean that there’s someone home, a self rather than a thing, a sentient being with its own point of view. And even plants qualify.

Now, scientists have demonstrated that plants perceive the world in their own way. A plant may not have eyes, but it perceives light through photoreceptor proteins that cover its entire body and that are nearly identical to the ones inside our own retinas. It’s as if the plant had tiny eyes all over its body. A plant knows if you’re standing next to it and if you’re dressed in red or blue. Plants learn and remember and make decisions. They make plans. Even a blade of grass perceives the world around it, makes decisions and acts on them. This has led some philosophers to start granting personhood to plants, and other philosophers to disagree fundamentally.

And here I think Indigenous People can help philosophers think things through, regardless of whether sisters manioc and brother-in-law armadillo are bona fide persons or not, at the end of the day you still have to eat something, or rather somebody. And the animist take on this question seems to be that eating other species means knowing them, identifying with them, and trying to see the world from their perspective.

Among Amazonian people, the shortcut to seeing the perspective of other species is to ingest plant teachers. These are plants like tobacco and ayahuasca, and they tend to teach that other species have their points of view which humans gain from taking into consideration. In this view, plant-induced trances give other species the opportunity to voice their complaints and demands, which humans can then take into consideration or else risk retribution. But working with plant teachers is tricky business as we’ll be discussing this afternoon.

Photo by Veronika By | Shutterstock

In animist societies, considering other species like persons often means treating them like relatives or allies. In the Ashaninka case, beneficent plants like manioc, corn, or peach palm are called brothers or sisters because they are so good and generous, whereas species that are hunted are treated with more distance, like brothers-in-law, and plants like ayahuasca and tobacco are considered powerful and therefore potentially dangerous allies. But in all cases, using plants and animals involves recognizing the relationship one has with them.

It turns out that Ashaninka people integrate into their kinship system not only plants and animals, but also visiting anthropologists. So I can give you an example of this kind of creative kinship based on personal experience.

Back in the day I was living in an Ashaninka community. Men would introduce themselves to me and say, “So how should we treat each other, as brothers or brothers-in-law?”

And I’d say, “Well, I don’t know.” They’d say, “Well, brothers, if we want to be close and share things, and brothers-in-law, if we want to be more distant like trading partners.”

So I ended up with a couple of brothers and a whole slew of brothers-in-law, but the point is that this kind of kinship can be practiced creatively on an individual basis and in real time.

Last but not least, the Ashaninka considered some species as harmful, in which case they refer to them as having once been “human”, atziri, but not as ashaninka, “our relatives”. So poisonous snakes were not even brothers-in-law, which is not to say the contrary, of course.

People who want to move away from the anthropo-centered scene that Western cultures have upheld for centuries can start by moving away from treating plants and animals like objects, and humans too for that matter.

Human kinship with other species is real and confirmed by science, but after centuries of treating other species like objects and refusing to have relations with them, people in Western culture will need time to think this through. Here, animist societies provide a template. They may treat other species like relatives, but just like with relatives: some are close, others are more distant. Some are beneficent. Others are problematic. The nature of the relationship depends on both parties, and prudence and flexibility is required.

That’s how you treat your in-laws, right?

I don’t mean to say that people who speak in Western tongues should become animists but rather that we can learn from animist cultures. Animists use kinship categories to think about other species but in a Western context — other concepts like friend, neighbor, doctor, colleague, may be more appropriate. People will need to think about this creatively and according to their own convictions.

I initially thought to end with a consideration of respectful living in the biosphere, but now I think that “responsible” is a better word than respectful because it’s more concrete. It comes from the verb “to respond.” I think that living responsibly means living in a way that responds to the situation we’re in, and to what we now know. I think that responsible living in the biosphere means learning to see other species as beings like us, in that they have intentions, make decisions, and they know what they’re doing. They have points of view. I think that responsible living in the biosphere means learning to take the interests of other species into consideration and allowing them room to live. And I think it means learning to relate to them and to think through the kinship we have with them.

So now to get started, I call birds amigos. I consider some mushrooms as my friends. And I think of the blades of grass as sisters as I mow the lawn.

Read more from Jeremy Narby here.

Explore more Bioneers media on Intelligence in Nature.