Category: News

Thanks for the Memories, Clean Air

Today, President Trump proposed to roll back standards on car emissions. It’s a blow to Obama era standards that required automakers to build cleaner, more fuel efficient vehicles.  Allegedly the move will create new jobs and inject fresh life into the economy, though it’s unclear how.  Welcomed by Republicans and people who hate clean air, the relaxation of standards marks a very significant, stupid, and unnecessary step backwards.

Too often the job of the environmentalists is to spin losses. To stare a major defeat like this in the face and make it seem less awful. Sometimes there isn’t a spin to be made. Sometimes it’s right to be sad and mourn the direction our President is taking us.

We know we cannot afford to lean further into the fossil fuel economy. That we must transition to clean renewables as fast as possible. Be upset about this. Be angry. Be angry that our President is actively working to undermine the planet in favor of profit. We live in a society where the lingua franca is profits and development. Where the litmus test for progress is measured in dollars and cents. President Trump couched his decision in the shroud of economy, as though its ability to generate income (again unclear how) negates the massive environmental impacts. A robust economy does not justify imperiling the planet and the people who live on it.

We at the Center will continue our work of challenging the distorted value structure of profits over people. Join us.

Poor People’s Campaign Gives Testimony at Congressional Hearing

A movement is happening.  The Poor People’s Campaign has launched a united force for change bringing together people of diverse backgrounds who share a common calling to restore reason and dignity to the United States of America.  This stage of the campaign – 40 Days of Moral Action – began on Mother’s Day and will culminate in a Global Day of Solidarity and Mass Rally in Washington, D.C. on June 23rd.

Last week the Poor People’s Campaign – A National Call for Moral Revival moved forward into it’s 4th Week with the proclamation – “Everybody’s Got the Right To Live” including the rights to Education, Living Wages, Jobs, Income and Housing.  Non-Violent Civil Disobedience rallies were documented from Kentucky to California, Mississippi to New York, Minneapolis and Michigan.  

In response to the wave of non-violent direct actions, resulting in arrests across the country, Senator Elizabeth Warren (D-Massachusetts) and Representative Elijah Cummings (D- Maryland) called a hearing on Capital Hill to listen to testimony from Rev. William Barber and a panel of citizens among the most impacted by the various forms of violence and degradation being committed against our people and our planet.

Rev. Dr. Liz Theoharis was detained with eight other faith leaders overnight after being arrested on the steps of the Supreme Court.  CEE’s Karenna Gore joined Rev. Barber and those offering testimony to read Rev. Theoharis’s statement on her behalf.  Please watch the hearing and follow the link below to join the Mass March in DC on June 23rd or an event in Global Solidarity in your local area.

U.S. Congressional Hearing in Response to the Poor People's Campaign: A National Call for Moral Revival

U.S. Sen. Elizabeth Warren and U.S. Rep. Elijah Cummings convene a hearing on Capitol Hill on economic inequality, union rights, voter suppression and other issues raised by the new Poor People’s Campaign. U.S. Sen. Cory Booker is expected to be among a dozen lawmakers who will hear testimony from and question campaign Co-Chairs Rev. Dr. William J. Barber, II and Rev. Dr. Liz Theoharis, along with victims of systemic poverty, systemic racism, ecological devastation and America’s war economy.

Posted by Poor People's Campaign: A National Call for Moral Revival on Tuesday, June 12, 2018

 

Please join us in supporting this moral movement in DC or in solidarity with your local community.

 

U.N. Special Rapporteur on Extreme Poverty and Human Rights to present report findings on the US, CEE’s Catherine Flowers to attend

The U.N. Special Rapporteur on Extreme Poverty and Human Rights, Philip Alston, toured parts of the United States in December of 2017.  His findings are detailed from visits to California (Los Angeles and San Francisco), Alabama (Lowndes County and Montgomery), Georgia (Atlanta), Puerto Rico
(San Juan, Guayama and Salinas), West Virginia (Charleston) and Washington, D.C.

While the final report was published on June 1st, it will be formally presented to the UN Human Rights Council on the Summer Solstice, June 21st.  CEE’s Catherine Coleman Flowers will be in attendance in Geneva, Switzerland for the presentation and to contribute to a panel along with Mr. Alston and Rev. Dr. Liz Theoharis of the Poor People’s Campaign and Kairos Center.

Jeremy Slevin authored a partial analysis of the report on Talk Poverty.

The conclusions are damning. “The United States already leads the developed world in income and wealth inequality, and it is now moving full steam ahead to make itself even more unequal,” the report concludes. “High child and youth poverty rates perpetuate the intergenerational transmission of poverty very effectively, and ensure that the American dream is rapidly becoming the American illusion.”

The report in it’s entirety can be read here.

READ MR. ALSTON’S ORAL STATEMENT to the 38th session of the Human Rights Council
Geneva, 22 June 2018

The panel presentation moderated by at the Geneva Graduate Institute on June 26th, 9 – 10:30 am EST can be viewed via Live Stream.


Catherine Coleman Flowers

Catherine Coleman Flowers is CEE’s Director of Environmental Justice and Civic Engagement.  She is the founder of ACRE, the Alabama Center for Rural Enterprise and the Rural Development Manager for EJI, the Equal Justice Initiative.

 

 

In Memorial: Rev. Dr. James H. Cone

The Center for Earth Ethics honors the life of James Cone, beloved teacher and writer. Below we share some of his work, the impact of his pioneering spirit, and thoughts from those he touched.

James Cone, the cross, and the lynching memorial
Religion News Service published this compelling piece on April 30th by Jemar Tisby, founder of Witness: A Black Christian Collective.

On April 26 America received its first-ever memorial dedicated to the more than 4,000 victims of lynching in this country. Two days later, James Cone, the acclaimed author of “The Cross and the Lynching Tree,” died.
The opening of the National Memorial for Peace and Justice in Montgomery, Ala., and the passing of a theological legend coincide in ways that provoke thoughts about the spiritual implications of American racism. How do the cross and the lynching tree represent both injustice and redemption? How do we confront the dark truths of our past to create a future that is brighter for all people?
 Read the Full Article Here…

Video and transcripts of James Cone’s November 2007 Interview with Bill Moyers including the link to Dr. Cone’s lecture, “Strange Fruit: The Cross and the Lynching Tree,” at Harvard Divinity School.

Tribute to James Cone  Union Theological Seminary invited guests to post memories, thoughts, and meaningful experiences they’ve shared with him.  Responses came from throughout the Union community and from around the world.

Photo by Michelle Reiter, 2014, used with permission

We join in concert celebrating and honoring his remarkable life.  With thanks.

***

The Center for Earth Ethics Team

Climate Change, Colonialism and Christianity: An interview with Cardinal John Ribat and Karenna Gore

By Nexus Media, with Cardinal John Ribat and Karenna Gore

Under the leadership of Pope Francis, the Catholic Church has become a powerful voice for action on climate change, while Catholic leaders from vulnerable countries have emerged as some of the issue’s greatest evangelists. Recently, Cardinal John Ribat of Papua New Guinea, visited the United States to meet with members of Congress about the carbon crisis. During his stay, Cardinal Ribat spoke with Nexus Media about climate change and Christianity. He was joined by Karenna Gore, director of the Center for Earth Ethics at Union Theological Seminary and daughter of former vice president Al Gore. This interview has been edited for length and clarity.


There are many Christians in the United States who believe that only God can change the weather, and for this reason, they reject the idea that humans can cause climate change. What do you say to people who hold that point of view?

Cardinal John Ribat: In the creation story, God gave the world to us — to till it and also to care for it — and if there are things that need to be corrected, then we do our best. We try our best to really be part of that.

Pope Francis came up with an encyclical to really make the world aware. And when he addressed this to people, he did not address this only to just Catholics. No. He addressed this to the whole of humanity, and this is because this world is created for all of us. We are living on this one planet. For that reason, we are responsible.

There has been some research looking at the pope’s encyclical that found that, in some ways, it backfired with conservative Catholics in the United States. It seems like partisanship and ideology are driving a lot of the discussion around climate change. How should faith leaders deal with that?

Karenna Gore: There are always problematic aspects of the marrying of religious and political agendas. In this case, I think that a lot of that is cultural. I think that it’s a matter of being open-minded and open-hearted on all of our parts to understand where people are coming from, but then to unmask where there has been misuse and perversion of the scripture.

To go a little bit deeper, I think we can talk about how stewardship has been interpreted. To be good stewards of the Earth, from the Book of Genesis, is often held up by conservationists within the Christian tradition as a central belief through which we can see that we are called to protect creation, to recognize our oneness with it, to recognize the sacred within the natural world.

It is also frequently cited by [EPA Administrator] Scott Pruitt, by Donald Trump. It’s been co-opted to mean a license to pillage. And that is not unrelated to what the colonial agenda was. So, I think it goes right back to when the Christian belief system was co-opted by the forces of empire and colonization.

There is a lot of that within the Christian community now. When you see the use of stewardship as a concept meaning that we should continue to dig and burn the fossil fuels within the Earth, it is nothing more than an illusion, and it is not real. There is a human instinct in many cultures to see a separation and a superiority of humanity, and that is a fallacy.

We really believe the solution to climate change lives in a deep exploration of its root causes, which include a theological error of the idea that humanity and nature are separate. We can see very clearly from science that we are connected — the air we breathe, the water we drink, the living beings that are part of our food chain are deeply connected.

You mentioned the historic relationship between colonization and the Church. Can you explain that?

Karenna Gore: When we talk about interfaith dialogue and religions, the traditional way of doing often includes only Abrahamic religions — Islam, Judaism and Christianity — and certainly that’s a very robust interfaith dialogue, but then when you add the non-Abrahamic traditions of Hinduism and the Indic traditions, and Buddhism and the East Asian traditions, you often have a very different conversation about whether nature itself is a subject.

Indigenous traditions often hadn’t been included in the category of religion or faith or interfaith dialogue, and the reasons for that are complex, and they’re deserving of a larger discussion. But it’s largely a result of colonization and the view that the papal bulls of the fifteenth century took that indigenous people were part of the flora and fauna of a land, and they were meant to be conquered and subdued in the name of the church.

It seems that many former European colonies, including Papua New Guinea, are especially vulnerable to climate change. Cardinal Ribat, why is climate change an urgent issue for your country?

Cardinal John Ribat: The United Nations has defined refugees as people leaving their homes because of danger. People are leaving [Papua New Guinea] not because of danger, but because the island is disappearing. Their home will no longer be there, and that is the difficulty.

We do not come from a continent, and that makes it difficult for us to live comfortably, because we know that, on the island, the sea around us is rising. People dig a well to get their water, but the well is no longer drinking water. It is already salty because of the constant rise of sea level.

Knowing that the United States is pulling out from the Paris Climate Agreement, to us, is really kind of a concern. It is really an issue for all of us, for all nations. It is not an issue only for some. It is for the whole world to come together and see how can we better address this issue of global warming.

This is a call to us now, when we are witnessing a lot of events happening around the world that should make us think, “What have we done?” or “What can we do here?” Of course, God’s help is there all the time for us, and He’s the one who gave us this Earth to live, to till and to care for.

For me, seeing the situation we are in, and just to keep quiet — for me, this is not the way I should live my life.

For More from Cardinal Ribat, Op-Ed: A Christian Obligation to Confront Climate Change in the Washington Examiner


This interview was conducted by Jeremy Deaton, who writes for Nexus Media, a syndicated newswire covering climate, energy, politics, art and culture.

Karenna Gore

Building a Movement of Resistance to the Fossil Fuel Infrastructure in the Trump Era: An Activist Response to Planetary Solidarity

@theTable
March 25, 2018

This collection of essays is an excellent and necessary contribution to religious thought at this extraordinary time. The impacts of man-made climate change have begun to arrive—the intensified heat waves, droughts, wildfires, and stronger storms, and related effects such as the rising of sea levels and migration and extinction of life forms. There is also a growing awareness of the need to radically change the course of the energy system that is fueling those impacts—the extraction and burning of fossil fuels.

Innovations in renewable energy technology make it possible to make the shift, and the reality that the most vulnerable (and least culpable) are suffering the most gives us even more of a moral mandate to do so. But there is a big force standing in the way. The United States is now the only nation in the world not officially committed to the goals of the Paris Climate Agreement. The current administration (with help from their allies in the House and Senate) has even ordered the phrase “climate change” to be deleted from our government’s websites, as if the nature of this was a problem was such that humanity could press delete and make it go away.

One reason why this collection is so important is that religious assumptions are right beneath the surface of our current politics. Here are two examples from the Trump administration. One is a typical quote invoking a distorted notion of stewardship from the current Director of the Environmental Protection Agency, Scott Pruitt, who is known for his efforts to roll back regulations preventing corporations and other actors from dumping chemicals and toxins into our ecosystems. In November 2017, he stated: “We have tremendous natural resources from coal to natural gas to oil to generate electricity in a very cost-effective way. We should celebrate that and be good stewards.” Another example is from the nominee to be the White House Senior Advisor on Environmental Quality, Kathleen Harnett White. She described concerns about climate change as “a kind of paganism for secular elites.”

The second reason why this collection is so important is that it deals with gender, which is of the essence of the current imbalance within our planet. One of the great developments in the last few years was Pope Francis’ encyclical Laudato Si’: On Care for Our Common Home (2015). It is a beautiful and powerful document—full of insight—but it gets gender wrong. This is not only because of the lack of women’s voices in the text, but also because of the reinforcement of perversely gendered notions of the power to create. Language about a feminine Earth is juxtaposed with language about the Father who wholly created and owns this Earth. The concept of integral ecology (vital in many ways) gets stuck in the reiteration of the related teaching that babies are fully formed in the womb by this patriarchal God (75, 238). The underlying message (in addition the notion that we are in an interconnected web of life with intrinsic spiritual worth) is there can be no co-creation by a female force, whether divine or mundane.

In harmonious contrast, in “Ecowomanist Wisdom: Encountering Earth and Spirit,” Melanie Harris lifts up the creative force within both women and the Earth and gently names the precise blockage to acknowledgment of it. “Often deemed heretical, pagan, and sacrilegious, the powerful connections that can be observed between human life-givers (mothers/creators) and creation as Mother Earth are treated as primary resources for ecowomanist spiritualities” (245). Harris also writes about the web-of-life concept and interconnectedness in African indigenous cosmologies as a source of insight and modes of resistance. Her work gives us tools to recognize the logic of domination, not only through direct race-class-gender analysis but also through tracing the philosophical and political roots of western thought.

In “Trafficked Lands: Sexual Violence, Oil, and Structural Evil in the Dakotas,” Hilda Koster focuses on the conflict at Standing Rock last year. This essay communicates the violence done to the body of the Earth during fracking and its connection to the violence done to the women who are trafficked and sexually assaulted alongside these fracking and pipeline operations. Koster insists that “fracking and sex trafficking come from the same place, namely a fundamental disrespect for physical existence and a denial of out vulnerability as embodied beings” (156). She also explains “the way structural evil operates within the context of fracking, blocks our moral vision” (173). Structural evil is often invisible, we are intricately connected to it through dominant systems in our society, and these systems are largely inherited by us which makes them even harder to confront. With reference to Cynthia Moe-Lobeda’s take on Dietrich Bonhoeffer’s insights on how evil or “structural sin” disguises itself as good, Koster gives us an expansive and realistic sense of what we are up against. Indeed, we must examine the reigning paradigm of production, consumption and “economic growth” if we are going to be able to stop this mindless and self-destructive trajectory.

The costs of climate injustice—to the poor, to the Earth, to future generations, to all other forms of life, and to our own moral integrity—are not counted by our current political dialogue, but they are creatively resurrected in Planetary Solidarity. Heather Eaton’s essay points out the poverty of the language we use to describe our circumstance, including the concept of the Earth as our “home” and argues for a new kind of literacy: “Earth is our source, origin and basis for everything that keeps us alive” (24). Wanda Deifelt takes on the difficult concept of Imago Dei and the legacy of dualistic frameworks, enlightening us with her reading of the Babylonian creation myth that pre-dated Genesis and giving us a sense of what was at stake in the original association of the human with the divine. Jea Sophia Oh writes of the paradox of life from death and teaches that the social pathology of anti-life is different from the natural occurrence of death, as the Korean words jugim (killing) and salim (making things alive, restoring and enlivening) so beautifully illustrate. Barbara Rossing enlightens us about eschatology as a source of healing and hope, a way to find a bridge to a new way of life. Examining ancient (Romans 8:22) and modern (“Santa Claus is coming to town!”) eschatologies, with full understanding of the political manipulations of all these narratives, Rossing rightly sees the power now in our own hands: “We need to find ourselves again in God’s beauty” (346).

Finally, I want to close with an anecdote from my experience as an activist in this city. There are a number of Bostonians who are drawing from deep within their faith traditions to inform and guide them in their active opposition to the building of fossil fuel infrastructure. I joined some of them in June of 2016 in an action of nonviolent civil disobedience in West Roxbury. We laid down in a trench that had been dug for the fracked gas pipeline known as the West Roxbury Lateral portion of the Algonquin Incremental Market (AIM) pipeline, owned by the Texas-based company Spectra, which was recently bought by Enbridge, a Canadian company that also owns a big stake in the Dakota Access Pipeline.

The vision of this action was to use that pipeline trench to invoke the image of– and connection to– the anticipatory mass graves that had been dug that year in Pakistan, in expectation of many hundreds of victims of the extreme heat waves that have begun to plague that region. I was honored to be a part of that vision of solidarity with people living across the world. When I was actually lying in there myself, I was also startled by another type of solidarity—with the Earth herself. The people who gathered around the top of the trench to peer down into it were all uniformed men. The quiet soil below us felt decidedly un-uniformed and powerfully female. For what it’s worth, I vividly recall that feeling today as I salute these extraordinary women theologians for doing the intellectual, imaginative and spiritual work of Planetary Solidarity.


Karenna Gore is the founding director of the Center for Earth Ethics (CEE) at Union Theological Seminary. Ms. Gore’s previous experience includes work as a lawyer at both Simpson Thacher & Bartlett and Sanctuary for Families, director of Community Affairs for the Association to Benefit Children (ABC), and director of Union Forum at Union Theological Seminary. She has also worked as a writer and is the author of Lighting the Way: Nine Women Who Changed Modern America. Ms. Gore is a graduate of Harvard College, Columbia Law School and Union Theological Seminary and currently serves on the boards of the Association to Benefit Children (ABC) and Riverkeeper. She lives in New York City with her three children.

Lyla June on the Power of Music & Poetry in a Life of Prayer

“Music is a powerful launchpad for bringing joy, inspiration, hope, education and unification to the oppressed …we are trying to generate a new genre of Indigenous music that inspires the youth.” (Photo by Priscilla Peña) 

Read the Full Article at No Depression

 

———– What role did music play in your upbringing in the Diné tradition?  In the Diné language (Diné Bizaad) Hataałii means both “singer” and “doctor”. Also, in our language Sodizin means both “song” and “prayer.” So in my upbringing, music was all about deep intention to make the world a better place. Music was seen as a healer and singers were viewed as doctors. I was born into a world of struggle, as Native Americans continue to live in post-war conditions after the Native American holocaust. There’s a lot of work to do to improve our communities. I was raised by strong people to live my life deliberately and to view every one of my creations as an opportunity to heal my people, all people.

—————— You have a track record for winning poetry jams at a statewide, and nationwide level, when did music become an extension of your drive to share your message?  I was always a writer. I remember reading poetry in public places as early as 4th grade. I remember winning writing competitions that early as well, for whatever that’s worth. When I stumbled upon spoken word at age 14, I was an instant fanatic. I travelled all of the world in my teens performing spoken word. I also started picking up the guitar in earnest at that point. So my poetry and my music development started around the same age, but I was slower to become a decent musician, whereas writing and speaking came more naturally. I didn’t feel confident in my music enough until very recently, perhaps five years ago, to really include it in my public performances. But since then, it has come to be as appreciated as much as my poetry is.

———— How does the song writing process work for you and what does it take for you to feel a song is finished and ready to be performed or recorded?  Everything is in prayer. Like my ancestors, I treat life like a ceremony. So first thing I do, unless I’m being rushed and careless, is I pray. Maybe go outside and offer some corn pollen to the earth and ask her to give me some good words. One of my mentors has a prayer that he says every morning: “May you help me help at least one person today.” That is a very beautiful prayer to me. So I pray that with each song it can help at least one person. I don’t have a real unreachable standard for when a song is finished. I try to be laid back and allow a song to go out even if it’s not perfect. I used to do that and I would never publish anything because it wasn’t flawless. Now I kind of rest in my imperfection and do my best and be happy with that. I’m often pleasantly surprised with what “my best” ends up being.

Read the Full Article at No Depression

 

Millennium Tries to Silence Local Dad Over CPV Fracked Gas

For over a year, through the cold and heat, the citizens of Orange County have held weekly pickets outside the construction site of a massive fracked gas power plant being built in their community.

The CPV fracked gas power plant will emit 700 tons of known carcinogens, neurotoxins and endocrine disruptors each year and will increase demand for fracking in neighboring Pennsylvania.

Scott Martens, a father of two young children from Middletown, saw folks protesting outside the construction site, stopped by and has been involved in the fight to stop CPV ever since. He says he’s been out there almost every Saturday for a year letting people know about the threats CPV poses to his community and the planet.

Now Millennium, the company building the Valley Lateral Pipeline (VLP), a 7.8 mile pipeline that will transport fracked gas to the CPV plant from the larger Millennium transmission line, is trying to silence Scott.

They filed a SLAPP suit (A Strategic Lawsuit Against Public Participation that is intended to censor, intimidate, and silence critics by burdening them with the cost of a legal defense until they abandon their criticism or opposition.) against him claiming he caused irreparable harm when he filmed crews begin to clear trees for the VLP in early December. Scott was there because the tree clearing threatened the habitat of endangered bald eagles.

In a Facebook post before heading to his first court date Scott said:

“On December 1st of this year I viewed and video recorded a majestic Bald Eagle sitting in its nest in a pine tree 80 feet from the proposed Valley Lateral pipeline alignment. This is the pipeline that will bring fracked gas to the unfinished CPV power plant for the next 40 years. Since that morning I have felt a profound sense of responsibility to protect these Eagles and their habitat. At that moment I knew that the these Eagles are there to protect us and we will be there to protect them….

Read the Complete Article by Lee Ziesche on Medium

Democracy is Alive in Alabama

CEE’s Director of Environmental Justice and Civic Engagement, Catherine Coleman Flowers, reflects on the vote in Alabama.

Democracy Lives

The recent election in Alabama reminded the world and the nation about the power of the vote. Being from Lowndes County, Alabama, I am ever reminded of the importance of exercising one’s franchise. When I was a child, I watched my parents fight for that right. My father also reminded us that the five years, four months and seventeen days he served in the United States Army fighting tyranny was to ensure that we never took it for granted. So, at the age of eighteen, I exercised my civic duty to register to vote. The first presidential election I voted in was 1976. I cast my vote for a peanut farmer from Georgia. Later I too joined the military because of my respect for democracy. I have participated in every election henceforth.

Like my parents before me, I have made voting a family tradition. Before she was old enough to vote, my daughter Taylor and I would go to the polls together. I wanted to instill in her the importance of that privilege that my parents instilled in me. On December 12, 2017, she and I drove to the polls along with my twenty-two-month-old grandson. We cast our vote with the moral conviction that we had to speak for women, the environment and seven generations to come. We were determined to show that Democracy was alive and well. My cousin Perman Rush Hardy (see article below), a former sharecropper was doing likewise in Lowndes County. Her hard work on election day getting out the vote exemplifies what my parents taught me many years ago. Thank you to Perman and so many others that cast their vote, encouraged others to vote and took their families to the polls to vote. Because of you, Democracy is alive and well.

About the Author: Catherine Coleman Flowers (on left, pictured here with her daughter and grandson), is an Environmental Justice leader for Alabamians without basic needs met.  She is a fierce advocate and part of a loving family.


It’s a Family Affair…

                                        How a former sharecropper in an SUV helped drive Doug Jones to victory in Alabama’s Black Belt

 

 

If you live in Lowndes County and are of voting age, it’s a safe bet that Perman Hardy has spoken with you about voting at some point in the past 25 years.

As one of the thousands of sharecroppers who worked white men’s land in Lowndes County over the years, 59-year-old Hardy recalls picking cotton after school growing up. She eventually finished her education, bought her own home, and had a successful career as a home health nurse.

But the past two-and-a-half decades, Hardy has dedicated much of her free time to another pursuit: trying to ensure that every single person in Lowndes County shows up to the polls for every election in Alabama. A native of the unincorporated community of Collirene, she has done about as much as one person possibly could to boost turnout in the impoverished, majority-black county with a population of just 10,458 people…

Full Article by Connor Sheets here at www.AL.com.

CPV Power Plant begins construction despite Bald Eagle’s nest and rejection from NY State

Winter Solstice Update: For Immediate Release
FOR IMMEDIATE RELEASE—Lenape Clan Mother Calls on Governor Cuomo to protect Bald Eagles’ Nesting Area and Stop Pipeline

Letter from Clara in PDF
SIGN ON to show your SUPPORT here!
https://centerforearthethics.org/clara/

Competitive Power Ventures has been attempting to build a power plant on 60 acres of federally designated wetlands in NY State. Governor Cuomo and the state of NY said ‘NO’, but CPV was able to procure permits from the federal level. The project, which involves fracking, banned in NY State since 2014, would be devastating in its environmental impacts, including radiation and CO2 emissions, potential poisoning of the air and the water aquifer, along with the release of carcinogens and endocrine disruptors and the potential for a host of other related problems. Moreover, this land is home to bald eagles, and although eagles are federally protected by law—and there is currently an active eagle nest right next to the construction zone– CPV has already started chopping down trees, clearing the land for construction.

Our friends, Clara Soaring Hawk, Deer Clan Chief of the Ramapough-Lenape and other local leaders and organizations are taking the lead in responding to the impending threat to this endangered species habitat and native burial ground.

Please take a moment to educate yourself, get involved, and Share!

Reports on the Millennium pipeline opponents protest.

Sun, Dec. 17, 2017


SLATE HILL – Opponents of the Millennium pipeline lateral under construction in Wawayanda came out Saturday to deliver their message that the pipeline is impinging on the bald eagle habitat and that the construction is violating federal law because of the proximity to the birds.

Actor James Cromwell is one of the leaders in the movement to stop the pipeline and the CPV power plant, which would use the fracked gas delivered from the line.

Activist and actor, James Cromwell speaks with press at December 16th CPV protest.

“We have petitioned and notified every agency possible; no one wants to enforce the law,” he said.

That law, he noted, is that tree cutting is far too close to the eagles’ nest than allowable.

Pramilla Malick, founder and leader of the Protect Orange County group, remains adamant in her opposition to the pipeline.

“These eagles are clearly in distress and nobody seems to be willing to enforce the law, not Fish and Wildlife, not the DEC, not the governor’s office, not the courts so these eagles have nobody, they have no protection,” she said.

Juvenile Eagle in Distress

Link to Full Article at MidHusonNews.com

Also readCPV Factsheet prepared by Randy Hurst and Pramilla Malick

And Checking it Twice, Huffington Post