[✔️] July 24, 2022 - Daily Global Warming News Digest

[Richard Pauli]

/*July 24, 2022*/


/[  ] /




/[  This is an easy idea, since it is inevitable that the fossil fuel 
industry will disappear completely.  Or be completely transformed.    We 
have only to choose how and when ] /

*Opinion | Tom Nelson: Let's nationalize the oil industry*
By Tom Nelson | guest column

As Wisconsinites confront high gas prices and record inflation and the 
world suffers from record heat waves, hurricanes and forest fires, I 
called for the only solution to get us out of this mess: the 
nationalization of the oil industry. I am the only Senate candidate in 
the country to have done so.

I’m told nationalization is a radical concept. Hardly. Our country has 
nationalized hundreds of companies and industries over the years, like 
GM and Chrysler during the Great Recession (2009) and financial 
institutions during the savings and loans scandal (1989). President 
Roosevelt converted scores of manufacturers of everyday household items 
into armaments factories during World War II.

Few commodities are more integral to life in our country than oil. Few 
commodities can bring an economy crashing down or pinch working families 
so tight. Households spend an estimated $5,000 per year on gasoline.

Fossil fuel dependency undermines national security. We will always be 
dependent on the Russians, Saudis and other pariah states until we break 
our dependence on oil. (We went to war twice in the Middle East because 
of oil.) Count on U.S. presidents to keep fist-bumping crown princes who 
greenlight assassinations of journalists and conduct illegal wars — with 
U.S. armaments — to lower gas prices in the name of shoring up approval 
ratings and improving political fortunes.

Fossil fuels are the number-one contributor to climate change. If global 
warming continues unabated, huge swaths of the planet will be 
uninhabitable by the end of the century. Europe is already suffering an 
unprecedented heat wave and states of emergency have been declared in 
many countries.

We can do better. We must do better.

We can lower gas prices, stick it to Putin, strengthen national security 
and heal the planet by nationalizing the oil industry.

Here’s how: Meet consumer demand with massive investments in renewable 
energy. The more money we pour into wind or solar or electric vehicles 
the cheaper prices will be in the short term and the sooner we can fully 
transition to a green energy economy. In the meantime, we can maintain 
oil production knowing that it will soon fall. Moreover we can use 
proceeds (i.e. profits) to further invest in green technology, 
businesses and supply chains — all built with the hands and minds of 
Americans — a virtuous cycle that would continue well past net-zero 
targets are met and climate restoration work is underway.

The oil industry is on the ropes and it's only a matter of time before 
it is bailed out or nationalized. Since 2015 there have been 560 North 
America-based oil company bankruptcies. Meanwhile the federal government 
continues to shovel billions in public subsidies to keep the other 
companies afloat.

Bankruptcies, tax giveaways, high gas prices, compromised national 
security, global warming: That’s the price of continuing down our 
current path. The industry needs to be put out of its misery and placed 
into the hands of the people.

Outagamie County Executive Tom Nelson is a Democratic candidate for U.S. 
Senate.

Share your opinion on this topic by sending a letter to the editor to 
tctvoice at madison.com. Include your full name, hometown and phone number. 
Your name and town will be published. The phone number is for 
verification purposes only. Please keep your letter to 250 words or less.

At the U.S. Senate debate, Tom brought up nationalizing the oil industry 
and then wrote an OpEd. In case of interest.

https://twitter.com/nelsonforwi/status/1550565338424672258?s=21&t=Y8k8a_Cfnza2ECbFAQmvQg

https://captimes.com/opinion/guest-columns/opinion-tom-nelson-lets-nationalize-the-oil-industry/article_896e77ba-e1dd-52e5-9f75-eeaef21ef8f3.html



/[ clips from an  article  adapted from Madeline Ostrander’s forthcoming 
book At Home on an Unruly Planet: Finding Refuge on a Changed Earth////] /

*The Era of Climate Change Has Created a New Emotion*
What word might describe losing your home while staying in one place?

By Madeline Ostrander
JULY 23, 2022
- -

In moments of collective distress, people have tried to name the pain 
that comes from the disruption of home: a complex set of feelings that 
includes longing, love, grief, existential angst, and even a lurking 
sense of dread. Loss of home can evoke the pain of dispossession, 
profound cultural and personal disorientation, and righteous anger, all 
of which can haunt a society for generations.

-- -
After the English invaded Wales in the 1200s, the word hiraeth 
(pronounced “here-eyeth”) became a fixture in the Welsh language, in 
part to express the societal disruption of living under colonial rule. 
“Hiraeth is a protest,” writes the essayist Pamela Petro. “It’s a 
sickness [that comes on] because home isn’t the place it should have 
been.” In 1688, Johannes Hofer, then a medical student at the University 
of Basel in Switzerland, assembled a set of case studies to document the 
pain of home disruption. Hofer was born in southern Alsace two decades 
after the Thirty Years’ War—a conflict that turned the region into “a 
smoldering land, amputated of half its population,” writes the historian 
Thomas Dodman, and left this part of Europe in a state of economic 
stagnation and political instability. Later, Hofer’s hometown became a 
sanctuary to refugees fleeing religious persecution in France. At the 
time, young Swiss mercenaries, hired out across Western Europe, 
reportedly suffered a common, chronic heartbreak, la maladie du pays, 
literally “the disease of the country” in French, or Heimweh, “home-woe” 
in Swiss German. Hofer gave a scientific name to the pain of home loss 
that he had witnessed throughout his life. He called it nostalgia, 
derived from Greek, “composed of two sounds, the one of which is Nosos 
[now more often spelled nostos], return to the native land; the other, 
Algos, signifies suffering or grief,” he wrote.

To Hofer, nostalgia was also a medical condition whose symptoms included 
fever, nausea, sleep disturbance, fatigue, and respiratory problems, 
along with “palpitations of the heart, frequent sighs, also stupidity of 
the mind.” Untreated, it could be fatal, and there were documented 
deaths among Swiss soldiers attributed to this malady. By the 19th 
century, the symptoms of nostalgia included “tachycardia, skin rashes, 
hyperhidrosis (excessive sweating), hearing difficulties, convulsions, 
heartburn, vomiting, diarrhea, and any rales or wheezing that a 
stethoscope might pick up in the chest,” according to Dodman. We would 
probably now attribute many of these symptoms to other psychological 
ailments, such as post-traumatic stress disorder.

In the 20th century, the meaning of nostalgia became more detached from 
home; instead, it signified a longing for the real or imagined comforts 
of the past.

But in discarding the original notion of nostalgia, we may have 
underestimated the impact that place and home have on the human body and 
our ability to navigate our lives. Having a home is part of human 
well-being; when home is disrupted, it can make us literally sick. It is 
a kind of trauma. The social psychiatrist Mindy Fullilove has described 
the pain felt by displaced communities—especially Black communities 
uprooted because of gentrification, discrimination, and urban 
development—as “root shock,” or “the traumatic stress reaction to the 
loss of some or all of one’s emotional ecosystem.” In an era of climate 
crisis, we will have to reckon with new complexities in our 
relationships to home, and even more people will experience the shock of 
being uprooted. In the long run, if we fail to address the crisis, 
hardly any safe refuge will be left.

Like Hofer, Albrecht thought it would be useful to name the experience 
of watching one’s home environment unravel. Around the turn of the 
millennium, he decided to coin his own word. (There are words in 
Indigenous languages that could have filled the gap, but none had yet 
migrated into the English language.) “With my wife Jill, I sat at the 
dining table at home and explored numerous possibilities. One word, 
‘nostalgia,’ came to our attention as it was once a concept linked to … 
homesickness,” he wrote. Hunter Region residents were homesick, but they 
hadn’t gone anywhere—the place they lived in just no longer offered the 
kind of comfort, solace, or safety one would expect from home. Albrecht 
came up with the word solastalgia, using the suffix -algia, meaning 
“pain,” and the same Latin root in the words solace, console, and 
desolation. In Latin, solacium means “comfort,” and desolare, “to leave 
alone,” so the word solastalgia suggested the loss of comfort, the 
loneliness of being estranged from home. He published the first academic 
paper on the idea in 2005.

Some neologisms never make it out of the realm of private conversation, 
and some molder in the corners of academic journals as useless jargon. 
But occasionally a word like this catches a bit of zeitgeist, like wind, 
and gets borne aloft into the culture at large.

Over the next several years, Albrecht’s mellifluous word seemed to tap 
into a kind of angst about life on a warming planet. A British trip-hop 
band produced an instrumental track called “Solastalgia,” and a 
Slovenian artist recorded an album also called Solastalgia. At the 
beginning of 2010, The New York Times Magazine ran a profile of Albrecht 
and commissioned the sculptor Kate MacDowell to create a porcelain 
representation of solastalgia—a brain full of delicate trees and 
Australian wildlife.

The neologism also offered a useful means of describing and studying how 
the impacts of climate change reach beyond tangible, physical, and 
economic damages. A team of social scientists identified feelings of 
solastalgia among people from rural northern Ghana, a region devastated 
by climate change–related drought and crop failure. A collaboration of 
environmental scientists and public-health researchers observed 
solastalgia in communities affected by hurricanes and oil spills in the 
Gulf of Mexico. A Los Angeles physician named David Eisenman stumbled 
across the idea of solastalgia when interviewing survivors of the 2011 
Wallow Fire, the largest wildfire on record in Arizona. Over and over, 
he heard them express “the sense that they were grieving [for the 
landscape] like for a loved one.” He and his team found that the more 
uneasy they felt about the landscape itself, the more at risk they were 
for other kinds of psychological distress.

Writers, artists, and scholars are now talking more openly about the 
emotions of the climate crisis. We have even more ways to name the 
experiences of people living through mega-disasters and the slow 
attrition of beloved places—including climate grief, ecological grief, 
and environmental melancholia. In a 2020 survey by the American 
Psychological Association, more than two-thirds of American adults said 
they’d experienced “eco-anxiety.” We are moving into an era defined by 
homesickness.

Does it matter if we name or even notice this kind of angst?

Recent years have made it abundantly clear how much our actual, physical 
homes and lives are at risk, all over the world. In 2019 alone, 24.9 
million people around the globe were effectively evicted from their 
homes by natural disasters and climate-change impacts. Communities that 
survive disasters, both large and small, face damage that is hard to 
even tally. Various economists have tried to estimate the harm of 
climate change to our societies in monetary terms. Others have made 
calculations of potential economic losses based on factors such as 
wage-earning potential and gross domestic product. The world could lose 
up to 18 percent of GDP by 2050 if nothing is done about climate change. 
But such calculations strike me as profound underestimates of a 
phenomenon that could easily tear apart the basic fabric of our 
societies, economically and physically.

In the past several years, a whole field of study has emerged to 
quantify the intangible losses associated with climate change. Losses 
related to culture, identity, heritage, emotional well-being, and the 
sacredness or spirituality of people’s relationship to a place or a 
community—not to mention experiences such as the joy, love, beauty, or 
inspiration found in a cherished landscape—are nearly impossible to 
quantify in economic terms. So scholars of intangible loss are now 
trying to find other ways to account for them, formally, for the 
Intergovernmental Panel on Climate Change. “We have to find a better way 
to make visible what is often overlooked, ridiculed, dismissed as too 
personal, not generalizable, not quantifiable,” says Petra Tschakert, 
who is a geography professor at Curtin University, in Australia, and who 
has also studied solastalgia in Ghana.

Even these measures, though, do not quite capture what I have long 
wondered: Have we failed in some more personal realm? Have too many of 
us convinced ourselves for too long that climate change is the problem 
of others and that the storms will never rattle our own roof? And if we 
all faced our grief, would we find the collective will to take the kind 
of drastic action required to stanch the destruction?

In 2013, I met Glenn Albrecht while I was on a writing fellowship in 
Perth, a city of Spanish-style architecture, white-sand beaches, 
brightly colored wild cockatoos, and some of the most profuse 
biodiversity of any city in the world. He had moved back to the 
country’s west coast in 2009 to take a post as a professor of 
sustainability at Murdoch University and was living with and caring for 
his elderly mother in a house about 30 miles outside Perth that they had 
nicknamed Birdland. He had also broadened his work beyond solastalgia 
and was creating an entire lexicon of polysyllabic words related to 
climate change. At a seminar at a local university, I watched him—a 
gangly, energetic man—urge the few dozen people in the room to pronounce 
several other neologisms, waving his arms like a drum major as we 
sounded out in unison “SUM-BI-OS-IT-Y,” sumbiosity, which refers to a 
utopian-sounding state in which people live in balance with Earth. (I 
had doubts about whether this word would catch on, though I appreciated 
the sentiment.)

Meanwhile, the idea of solastalgia has taken on a life of its own, and 
in the Hunter, the concept had been used in a 2013 court ruling to stop 
the expansion of a coal mine by the company Rio Tinto: The solastalgic 
pain of local residents was named as one of several reasons to halt the 
project. Albrecht had testified on the negative impacts on citizens and 
how the project would likely make one village unlivable. It was maybe 
the first time that something as intangible as love of home had nearly 
as much legal standing as pure economics. The decision was overturned 
again in 2015, but the community group there has continued to try to 
fight the mine.

After Albrecht’s mother died, he returned to southeastern Australia 
full-time in 2014—to a place at the edge of the Hunter Region that he 
and his wife named Wallaby Farm, where they could live nearly off the 
grid with solar power and a farm full of fruits, herbs, and vegetables. 
But in 2019, wildfires raged around his property—part of the massive 
outbreak of flames called the Black Summer that would devastate much of 
Australia and draw international attention. One fire ignited about a 
mile from Albrecht’s house. Albrecht wore a face mask much of that 
season to cope with the searing smoke. He kept watch for any embers that 
might drift through the air and alight on his property. When I spoke 
with him not long thereafter, he said, “We’re actually in the process of 
trying to sell it and move. We’re being driven out by climate change.” 
(I later heard that he and his wife had stayed put.)
- -
In our interview—just after the explosion of the coronavirus outbreak 
worldwide—he took the same slightly detached, professorial tone that I 
had always heard from him. I couldn’t hear his emotion in his voice. 
“The bushfires were a massive psychoterratic experience,” he observed, 
drawing on another Latinate word he had coined. I asked him about a post 
he had placed on Facebook during the height of the fires. It was full of 
expletives and occupied some space between humor and rage. “The land 
that we love is being fried … because the joint is getting fucking 
hotter,” he had proclaimed. This post was, he said, an expression of his 
anger in the Australian vernacular.

https://www.theatlantic.com/science/archive/2022/07/climate-change-damage-displacement-solastalgia/670614/

/
/

/
/

/[ Dr Jennifer Francis explains the science of the stratospheric polar 
vortex - video interview ] /
*The Arctic Meltdown: Why It Matters to Us All | Dr. Jennifer Francis | 
28th Kuehnast Lecture*
Oct 29, 2021  (Talk by Dr. Jennifer Francis begins at 10:47.)
The 28th Kuehnast Lecture in the Fields of Meteorology and Climatology

The Arctic seems very far away, but the momentous changes occurring 
there affect us all. Global warming, sea-level rise, tropical storms, 
and extreme weather events are all connected to the rapidly melting and 
warming Arctic. I'll discuss recent research into this "hot" topic.

Event Speaker
Dr. Jennifer Francis is Acting Deputy Director and Senior Scientist at 
Woodwell Climate Research Center in Falmouth, Massachusetts. Her 
interest in Arctic weather and climate was sparked by a summer spent 
sailing near Svalbard in her twenties. Throughout her career, she has 
pioneered the use of satellite data to understand the dramatic changes 
taking place in the Arctic, and how disproportionate warming there is 
affecting temperate regions on Earth—where billions of people live. Her 
groundbreaking work suggests that rapid Arctic warming may be linked to 
shifting weather patterns in North America and Eurasia, driving more 
persistent weather regimes that can generate periods of extreme 
temperature and/or precipitation.

Dr. Francis’ work has sparked scientific debate and drawn public 
attention. Dr. Francis is frequently quoted in major media outlets and 
has authored two articles in Scientific American. She testified to the 
U.S. House of Representatives Science Committee in 2019 and to the 
Senate Committee on the Environment and Public Works in 2013.

Sailing has been an enduring source of inspiration for Dr. Francis’ 
work. She has circumnavigated the globe and currently lives aboard her 
sailboat, Saphira.
https://www.youtube.com/watch?v=wJPPvKu1-xk&t=38s




/[from a news archive - gosh, whatever happened to this ad campaign? ]/
/*July 24, 2000*/

*July 24, 2000: BP launches its controversial "Beyond Petroleum" 
advertising campaign.*

http://web.archive.org/web/20010525195935/http://www.commondreams.org/news2001/0508-09.htm

http://youtu.be/GVsPT6ePKPw -- this is a great video from a fossil fuel 
company.


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