Our World Brought to you by United Nations University oe sc TECHNOLOGY Ok OPMENT SOCIETY PEACEASECURTY HUMANITARIAN AFFAIRS HUMAN RIGHTS our Humanity’s Attachment to Mother Earth 21-0415 Oumar Konare vs orev comments | Seman CDwest El snare Caring for the Earth and for our environment seems to have been a notion dear to humankind since the dawn of time. Even to this day, many of those societies that are deemed “primitive” for having retained elements of a lifestyle that most human societies abandoned millennia ago exhibit, to some degree, a sense of protection of the Planet. Nowadays, global climate change and environment and wildlife protection have never been more talked about, with the prospect of humankind irremediably damaging our Home. AL the same time, this destruction of our environment is taking is tol on us: some natural resources such as oll, sol and fisheries are being used up, and subsequently conflicts and entrenched hunger are belng exacerbated by this sc ndition, as fit were a 665933) in children, ur profligate use of the Planet is backfiring on us psychologically as if we had a latent need to empathize with Earth’s person, Others even dare speak of a “Nature Deficit Disorder" ¢htto./www.npr.org/templates/story/story.ohp?storyk Asa clinical psychologist, | attempt to build theories about human emotions based on contact with individuals. |have been wondering about the implications of seeing the Planet as having @ direc, spiritual and psychological relationship with every single one of us. Using the framework of psychoanalys's, symbolism, and 2 touch of ecological philosophy, as well as research on ecology, | shal ry to offer a perspective (on the use of culture in our fignt to protect our Earth. Mother Earth ‘Symbols and depictions of Earth as a nurturer have been long present in human societies. For example, the Yggdrasl tree {httov/en.wicipedia.ora/ wiki/Yagcrasil from Germanic mythology connects different parts of the world, and is revered by the gods themselves asa source of holiness and a symbol of lfe and power. In that same mythology, it's from two trees that mankind has been created, from the raw fabric of nature. The Christian Bible holds the creation of aur species in the clay, an element born from the soilitseltThe Yggdrasil tree, from Germanic mythology, connects different parts of the world and is revered by the gods themselves as a source of holiness and a symbol of life and power. Aso, itis not uncommon to see the Earth being prayed to, and being invoked, as being the “Mother of Life, and the mother of al lving things in its dominion. Various oeooles long to return to her, to her embrace, and bury their bodies in her, tying their souls with her mercy. indeed, with such a facus on giving ife and providing for us, no wonder that across many cultures, fetilty deities are goddesses sharing a deep affinity ie Earth. They are portrayed as mothers, answering the prayers oftheir offspring Philosopher Mircea Eliade (http //en.wikpedia.ora/wiki/Mircea_Fliade) proposed a reflection about the “Mother Earth”. He compared Earth to the mother, on a symbolic level. Just ike the mother, itis the frst object of attachment that we encounter in the abjective world. Earth holds us like a mother, it nurtures us like a mother does, providing food, chemicals, wood, and answering our every need in a seemingly omnipotent way, akin to the vision an infant has ofits all-powerful mother until it has grown enough to fend for ise. Moreover, clinical experience has demonstrated instances when patients seoarated from their homeland (immigrant workers, refugees, nomads) exhibit symptoms of depression and anxiety, echoing the situation ofa child deprived of its mother's care. The similarity comes from the feeling of abandonment from the loss ofa familiar, known, secure, gratifying object. Psychoanalyst Melenie Klein theorized, from her observation of babies, that an infant at some stage fears that it has “damaged” its mother by clinging to her and feeding off her, and this causes the child to enter a phase of depression subsequent to so much guilt. This guilt actually allows us to mature enough and form a psyche that can both withstand frustration and develop an ability to feel remorse ‘Are we moved enough by the plight of the planet to question ourselves, deal with depression and make amends at the same time? This would mean that guilt and the ensuing need to “repair” are experienced at the very early moments of our life. While these theories are quite controversial, the central message is that humankind is capable of developing a stable psyche because of our very deep capacity to feel bad about our actions, and to delve into a more “gentle” identity and accept to make amends by learning, by “being good”, and then by repairing the damage we have caused. As children, we thrive on a “good enough moter” (hi w enates.com/osychoanalysis tencyelopedia/good-enough-mother), rather than an all-powerful mother, and the quik from damaging the mother, by claiming too much from her — in another form of all-pawerfulness — is one step towards socialization and the integration of norms and values. In practice, itis often very apparent in edults how many of their everyday actions have a source in their early interactions with their mothers. In regards to Earth, this is something that is quite apoarent too: we do feel deeply moved by the consequences of our use of Earth and our all powerfulness towards her, ne main question remains though: are we moved enough by the plight ofthe planet to question ourselves, deal with depression and make amends at the same time? If we are not, we should think of ways to allow ourselves to be moved by those feelings so familiar and yet so terrifying because they force us to confront the possivilty that we are in fact powerless and our ultimate fear of becoming victims of something we cannot control at all ~ the revenge of she who created and fed, and on whom we depend for everything Culture as a mediator Since the times of the ancient Egyptians, and even before, culture and its practice were a means to give hope to humankind by reassuring us about death, the separation from life and its benevolent sources, through rituals and rites. Various civilizations have harvest rtes in order to honor the Farth: they have not only ecological and economic benefits, but also psychological anes. By recreating with symools and reenaciments our fantasies of immortality and reunion with the Fist Object, the Territory of Ultimate Gratifications, we create a psychic, phenomenon that comforts us. Moreover, cultural norms — delivered through the rites of passage and rituals ~ allow human beings to put a distance between them and topics too painful to deal with at an individual level, such as death and separation. By providing rules through which to resoond to these situations, culture both protects and heals; it has the ability to connect with our deepest emotions. From the Amazonian Yenomani, tothe arctic Inuits to the Namibian San, ang even for peoole in urban areas, deep down we all harbour feelings of belonging to “a land’, and belonging to “the lana”. Indeed, attachment to a place, toa scenery, to a soil that has nurtured us for generations, is one of the contributors to our sense of sefety and our psychological stability. This need for a lo (hitp://en.wikipedia.ora/wiki/Method_of_loci) is vital to human existence. Eco-activist and Noble Prize recipient Wangari Maathal (htpi//www.greenbeltmoverent.org/a,php?id=5'3) was among the most audible voices arguing for & reconsideration of nature as an object deserving dignity and respect, and retribution. Personifying Earth, Maathai seems to be calling for a broader perspective on ecological issues, going beyond the traditional economic worries, and underlining the fight for our humanity and what exacily makes us human, through the fight for our Planet From the Amazonian Yanomani, to the arctic Inuits, to the Namibian San, and even for people in urban areas, deep down we all harbour feelings of belonging to “a land”, and belonging to “the land”.The Chipko movement (http://mww -apnaultarashand.com/chipko-movernent/), led by Indian women, is an interesting example of very concrete activism, drawing on a humanization of nature and ideas of female empowerment. The Chioko movernent emerged during the 70s as a form of non-violent ecological activism, Its members gathered to literally hug trees in order to prevent them being cut for industrial use. One of the movement's supporters is renowned Indian philosopher and eco-feminist Dr. Vandane Shiva nttpy/www.vandanashiva.ora/). Dr. Shiva linked the concerns of wornen to those of nature, stating that both were victims of a male-dominated, patriarchal society. In that vision, nature is brought back to its feminine aspect, and through identification with “her”, an emotional movement comes to life, to defend quite worldly causes. To this day, some cultures (http://www theecologist.org/how_to_make_2_difference/culture_change/531657/how_indigenous_cultures_can_save_themselvesend_ushtm) of the world have retained a socially enforced protection of nature. That is o say that in the'r core cultural practices, they showcase ecological ‘miltantism". The traditional bamanan society of Mal — amiong others — have a Totemic cut (htto/ www eoearth.org/article/Totem) for every family, Based on one’s last name, people would be required to care for and protect a particular animal species. That allowed for a “quota of kiling in every animal population and actually regulated the biodiversity atthe same lime. Tales tell of instances when someone would transgress the totem and become “tnad” as a curse. This might have been an expression of guilt over the breaking of sacred covenants. This example illustrates a will to interlink the fate of humans with nature, to such an extent that e person would socially or mentally alienate themselves when severing ties with nature. Lights, camera, inaction So, how could we use those timeless values with our current cultural productions to cater to our Mother Earth? One obvious medium, as a recent article on the rise of environmental documentaries (https://ourworld.unu,ecu/en/and-the-oscar-goes- environment/) has suggested, is through film. French journalist Eric Neuhoff stated in a controversial review (http://www lefigaro.fr/cinema/2009/10/06/03002-20031006ARTFIGOOS34-Ie- syndrome-du-ttenic-donne-envie-de-polluer-chp) of French eco-activist Nicolas Hulot's documentary Le Syndrome du Titenic that, after watching the mavie, he simply wanted to pollute more. The main argument of Neuhoft's review was that the movie was so disheartening ints deoiction of the current global ecological situation that it actually sent out the message that it was too late and thet the planet wes domed to die. In that documentary, Hulot chose to show vivid images of major ecological crises and their impact on food (for instance, droughts in Arca), and animals (cercasses in the wild), all the while only scarcely commenting, letting viewers emotionally engege with the matters at hand. Many crities praising the initiative also complained about the overall execution of the move. That contrasts with the film Home by Yann Arthus Bertrand (http://www youtube.com/watch?v=loxENMKaeCU), avalable free online, and its ‘gorgeous images of our home, the Earth. Home garnered massive acclaim from both cries and viewers, as a message of “Love to Earth’, and optimistic affirmation of the need to protect it. (One major risk that all documentaries face is that they join the chorus of constant activism which may become tiresome for audiences after 3 while, One question we may raise is whether such frontal endeavours are not hindering the appeal to masses inthis matter of environmental activism. Home's message, however great the execution may have been and however legitimate the overall intention was, was deemed quite simplistic at times by critics, n that it mirrored the many, constant political speeches about the need to protect our home. In integrating culture into the fight for the Earth through movies and ther forms of cultural expression such as video games or music, we might nave an opportunity to tap into deeper levels of attachment to our planet by speaking directly to our emotions. At present, activism is speaking mainly to rational thoughts about environmental decline and our associated guilt and fear. Sure, betting on fear (https://ourworld.unu.edu/en/who-is-afrai-of-climate-change/) might be considered a useful tactic, but it bets on our anxiety towards the unknown. We could bet instead on the gratifying feelings of security and nurturing that lead us to love the Earth, and find ‘our way in vows of lave, protection of tne Great Mather who we have damaged so much. UUimately, however, ay appealing to emotions in addition to hard facts, through the magic of our cultural institutions, we can assist communities to find the strength necessary, to be empowered, ecologically savvy individuals, part of a global mavernent to save our collective mother, Earth. This should include communication through art forms such as cartoons, or video games, that have been categorized as “lowly for some time, My own experiences asa clinical psychologist involved in “video game therapy" have opened my eyes on the many wonderful Uses some superficially simple game may have when used properly. So, should we be hugging trees to feel better on a psychological level? Maybe in a near future, we will each be put in charge of our own totem that we will have to protect and honour in our everyday life Al the very least, we know that educating individuals from an early age to be aware of nature, by drawing upon our emotional connection to nature and our cultural platforms, has proven useful in human societies before. 3.0/deed.en US) EE ott rcreatvecommons orlicenses/-n Humanity’s Attachment to Mother Earth by Oumar Konare (all e_/ourwordru.edu/en/humantysattachmen-to-mather-oarth/) 'sieensed under a Creative Commons Attribution-NonCommercial-Share like 3.0 Unported license (hitov/creativecommons oro/icenses/by-ne 2/5.0/deed.en US).JOIN THE DISCUSSION BELOW S& ‘AUTHOR Oumar Konare ‘Oumar Konareis from Mali and isa farmer intern in the United Nations University Insti the title of clinical psychologist in France, he is now researching "The function of Konare's interests include religious studies, culture and cultural practices as therap} ‘group identity questions in the modern world te for Sustainability and Peace (UNU-ISP). After earning jon in the Muslim population of Mali” for his Ph.O. thesis {chology in social and political contexts, and ethnic ang RELATED ARTICLES To Serve the Ecosystems That Serve Us =< The Possible Planet 2 2010 Human Sustainable Development index Earth Day 40th Year Special: Give Earth a Chance, Again ts Join the Discussion‘.Comment OurWorld 20 (English) @ Disqus’ Privacy Policy @ Losin (© Recomm 2 wrweet f shace Sorby olde Join the discussion, Locin wit onsen vr wan owaus @ Excelent! ‘So many things command tis essay wont ist thom, but sufice ito say that doing into the reap as you have leaves me feeling upitad and hopeful Oftate1ve been musing about dvalties. For every lft we have right. For every good we have a bad. For every environmental problem brought o awareness ‘we have an apologist, perhaps with an even louder vice, “The outor worl of physical realy is angible and wasy to grasp, And i's clay showing the resus of our aggregated boils about howto trea our ‘environment and each aher, Thus, i makes @ grat deal of sense ta me that we cannot ignore our inner Ives ~ our consciousness tat gives ts lo our behaviors Indeed, tmay be tha we need todo a Einston said and transcend duaiios altogether wo are to nd adoquato sluts that go beyond teatng the ‘symptoms and ge ote oot of our our myrad af problem, ‘Thank you, Oumar, for providing so many iniguig access points for further psychological exploration, A) + Reply + Shares rsstscbe © Aas oguateyurstendsDingahss Deno Sy Ot ropes PARTNERS aout SOCIAL MEDIA scexcaTcana.oer THEGUMOUOWROWETIETADAK THEMEN wee earner ascery UTS WE = LOL BES cuecnarea in ractacoe maaan eas vnpunes © vouruse Omens ®@o0 @ JY nen wanions ZN thers yo