Why protect nature with criminal law (#EcocideLaw)? Criminal law: 👼 Shapes moral boundaries 💰 Redirects financial flows 🤵 Creates personal accountability

Why protect nature with criminal law (#EcocideLaw)?

Stop Ecocide International

@EcocideLaw

 

Why protect nature with criminal law (#EcocideLaw)? Criminal law: 👼 Shapes moral boundaries 💰 Redirects financial flows 🤵 Creates personal accountability More🔗 https://stopecocide.earth/about

 

Ecocide - mass damage and destruction of nature

While most human interaction with the environment creates some level of impact, ecocide refers only to the very worst harms, usually on a major industrial scale or impacting a huge area.

Legal recognition of ecocide as a serious crime

Criminalisation of ecocide creates enforceable accountability for these key decision-makers, so that where there is a threat of severe and either widespread or long-term damage, the dangers will be better researched and taken very seriously. Appropriate safety protocols will be employed or alternative approaches developed in order to protect nature, climate and people, and in order to avoid criminal liability.

Scientific and on-the-ground knowledge

Detailed knowledge of risks to nature, climate and people in specific contexts is extensive, and readily available to decision-makers in policy and industry.

Route to justice for the severest environmental harms

Ecocide law provides a route to justice for the worst harms inflicted upon the living world in times of both peace and conflict, whenever and wherever they are committed.

For history of ecocide law and academic articles, see our sister site www.ecocidelaw.com

Some examples of large-scale destruction that ecocide law could address:

Destruction of endangered species or habitats

Mass Deforestation

Severe water and land contamination

Chemical disasters

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International Criminal Court

While we wholeheartedly support ecocide legislation at national and regional levels, our work aims ultimately to support recognition of ecocide as a standalone crime in the Rome Statute of the International Criminal Court. 

At present, the Statute lists four crimes: Genocide, Crimes Against Humanity, War Crimes and the Crime of Aggression. The Statute can be amended to include a fifth crime of Ecocide.

 https://www.stopecocide.earth/about

 AS ALWAYS PLEASE GO TO THE LINK TO READ GOOD ARTICLES (or quotes) IN FULL: HELP SHAPE ALGORITHMS (and conversations) THAT EMPOWER DECENCY, DIGNITY, JUSTICE & PEACE... and hopefully Palestine, or at least fair and just laws and policies here, there- and everywhere]

In #Palestine #Olive Trees witnessed foreign invaders for thousands of years...

Mike Hanini Odetalla facebook/twitter post 2014: In #Palestine #Olive Trees witnessed foreign invaders for thousands of years...

THIS WEEK IN PALESTINE: Ethnographic Habitat, Place Memories, and Cultural Identity

Byzantine, Crusader, and Ottoman traces.

[AS ALWAYS PLEASE GO TO THE LINK TO READ GOOD ARTICLES IN FULL: HELP SHAPE ALGORITHMS (and conversations) THAT EMPOWER DECENCY, DIGNITY, JUSTICE & PEACE... and hopefully Palestine]

http://thisweekinpalestine.com/retrocog-nition-in-sebastiya/

"Sebastiya successfully combines the ideological framing of history and identity. The exquisite rehabilitation of Sebastiya homesteads and previously abused monuments addresses the relationship between time and space, and points the way for the future development of Palestinian cultural geography...."

Retrocog-nition in Sebastiya

Ethnographic Habitat, Place Memories, and Cultural Identity

By: Ali Qleibo

"...Sebastiya is a living ode to Palestinian life, a museum of memories with which we are already acquainted though Fairuz’s classical ballads. In fact, the lyrics and melodies immortalised by Fairuz haunt the old town of Sebastiya.

Sebastiya is a “place memory” par excellence, wherein the visitor “remembers” events that have been experienced by others, and it is closely associated with retrocognition, which literally means “backward knowing.” In retrocognition, visitors and locals witness events as “a playback of a past scene.” Thus, place memory and retrocognition juxtapose present-day environmental place memory with alterations in time that might let you literally see the past (retrocognition). With retrocognition there is a dream-like state and an altered sense of time.

Each village has its own narrative, its own individuality, and its own unique character. Sebastiya brings together Biblical, Roman, Crusader, Ayyubid, Mamluk, and Ottoman archaeological architectural elements, not as cold relics but as an integral expression of Palestinian key symbols and signs within an ecological niche that the Palestinian genius has sculpted through the past five millennia.

In Sebastiya, history and its relationship with narratives constitutive of national identity weave a lyrical poem that celebrates the roots of Palestinian national identity in antiquity. By situating the cultural architectural narrative within the local spatial context and connecting it to wider regional cultural geography and history, the heritage attraction sites become signifiers that help advance the understanding of the highly diversified cultural expressions of Palestinian national identity.

In Sebastiya we find a venue that reveals the composite multi-layered historical and demographic levels of which our cultural identity is an expression. Sebastiya as an iconic heritage site has come to symbolise fundamental aspects of “Palestinianness,” and in so doing presents the nation as a family, a group of relations with shared history, values and beliefs, and common characteristics."

Dr. Ali Qleibo is an anthropologist, author, and artist. A specialist in the social history of Jerusalem and Palestinian peasant culture, he is the author of Before the Mountains Disappear, Jerusalem in the Heart, and Surviving the Wall, an ethnographic chronicle of contemporary Palestinians and their roots in ancient Semitic civilisations. Dr. Qleibo lectures at Al-Quds University. He can be reached at: aqleibo@yahoo.com.
  

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Message From the editor

 Habitat

Habitat is not your usual word. A look at the English dictionary definition reveals a number of meanings:

• The natural environment of an organism; a place that is natural for its life and growth. For example, a desert habitat and all the wildlife thriving there.
• A place where an organism is usually found. For example, Nablus is a major habitat for knafeh chefs and sweet shops in Palestine.
• A special environment in which organisms reside over an extended period. For example, the village habitat in Palestine is special for both humans and animals.

If we take a look at the beautiful old houses in Palestinian villages, towns, and cities, we find that they easily integrate with their surrounding habitats. They have been built by the descendants of people who have lived and been nurtured in this habitat for thousands of years. A totally different perspective from the one you get when you are struck by the illegal Israeli settlements that intrude on the natural habitat of Palestine and impose ugly structures that have little to do with their surrounding environment.

In the pages of this issue you will discover the unique floral aspects of Palestine, its rich wildlife, and just how little you know about it all. We hope that you will gain a greater appreciation of the village habitat, the way Jerusalem produced its own kind of habitat, and how all of it is endangered mainly because of the occupation but also because of other social and economic factors.

Habitat is not just a word in Palestine; it is a way to affirm and preserve
our identity and way of life!

Ahmad Damen
Content Editor
THIS WEEK IN PALESTINE

http://thisweekinpalestine.com/wp-content/uploads/2014/09/October-198-2014-low.pdf

Highlights of Palestinian Habitats