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Fasting is a key part of Ramadan, but for many Muslims, climate change is making food scarce all year

Published on 1st April, 2024.
By Nasya Bahfen - Senior Lecturer, Department of Media and Communication, La Trobe University

Every Ramadan, volunteers at Westall Mosque and OneSpace in Melbourne hold free weekly iftars (communal dinners to break the
fast in Ramadan). This year, volunteers say numbers are up.

To cut down on the resulting landfill, attendees are asked to bring their own reusable food containers and water bottles. In dedicated
bins, bottles and cans are collected and recycled under the state government’s container deposit scheme - adding A$12 to A$25 every
weekend to each mosque’s coffers, volunteers say.

Many of the attendees are international students from Indonesia or Malaysia. Living away from their families, paying high tuition fees,
and juggling precarious work with studies, they represent a segment of Australian society particularly hard hit by rising costs of living.
These include a jump in food prices stemming from global warming-induced crop failures.

This is a small example of a global problem. The way Muslims around the world experience Ramadan is changing because of climate
change, often for the worse.
Food insecurity all year round

Like members of Australia’s other Islamic communities, Melbourne Muslims of Indonesian background make up a privileged minority,
living in a prosperous, peaceful country.

Muslims in other parts of the world face exacerbated challenges. Several of the countries thought to be the most vulnerable to the
impacts of climate change are countries with Muslim majority populations (such as Indonesia, Bangladesh, and Pakistan). In the

Middle East and North Africa where Muslim majority countries abound, the World Food Program describes a “persistent food security
crisis”.

In this region devastated by conflict and climate change, the World Food Program says the practice of abstaining from food
(temporarily, as a religious tradition) has become an ongoing reality for millions throughout the year.

Food insecurity is made worse in the Middle East and North Africa by the aridity of the region, which contains 12 of the world’s driest
countries. These include Algeria, Bahrain, Qatar, the Palestinian Territories, Saudi Arabia, Tunisia and Yemen.

With forecast reductions in rainfall predicted to decimate the gross domestic product (GDP) of Middle Eastern countries, climate
change represents a critical threat to these countries.
[…]

Retrieved and adapted from: https://theconversation.com/fasting-is-a-key-part-of-ramadan-but-for-many-muslims-climate-change-is-making-foodscarce-all-year-225778 Access on April 9 th, 2024.

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    The spread of fake news can have both personal and academic consequences. In a perfect world everything reported would be based only on facts and you would be able to trust that the media you consume is reliable. But unfortunately that’s not the case. You should learn to spot false information because fake news can:

    1. Call into question the credibility of your sources. As a student you are expected to find, evaluate, and reference trustworthy information sources in a variety of formats. If you include fake news as evidence for your arguments or as part of your research it may raise doubts about the integrity of the sources you use as a whole and your ability to identify quality information. Maintain the respect of your professors, peers, friends, and family by citing only true, credible news and information sources.

    2. Provide you with false, confusing, or dishonest information used to make a decision or take action. It can be dangerous to do something without having all the facts, but it can be just as detrimental to do so based on inaccurate information. Whether it’s political, medical, academic, or personal, you need to be able to recognize when the information you are taking in can be trusted to help you make an intelligent, fact-based choice.

(https://libguides.uvic.ca, 26.05.2023. Adaptado.)

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Agroforestry is the interaction of agriculture and trees, including the agricultural use of trees. This comprises trees on farms and in agricultural landscapes, farming in forests and along forest margins and tree-crop production, including cocoa, coffee, rubber and oil palm. Interactions between trees and other components of agriculture may be important at a range of scales: in fields (where trees and crops are grown together), on farms (where trees may provide fodder for livestock, fuel, food, shelter or income from products including timber) and landscapes (where agricultural and forest land uses combine in determining the provision of ecosystem services).

Agroforestry is agricultural and forestry systems that try to balance various needs:

1) to produce trees for timber and other commercial purposes;

2) to produce a diverse, adequate supply of nutritious foods both to meet global demand and to satisfy the needs of the producers themselves; and

3) to ensure the protection of the natural environment so that it continues to provide resources and environmental services to meet the needs of the present generations and those to come.

https://tinyurl.com/pnv4wjx8%20Acesso%20em:%2004.03.2023.

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Bolivian skateboarders use Indigenous attire to battle discrimination

    Colorful polleras are symbols of cultural identity in Bolivia’s countryside. The history of the voluminous, traditional skirts worn by Indigenous Aymara and Quechua women is complex: dating to the Spanish conquest in the 16th century, polleras were imposed by colonial rulers to reflect a style worn in Spain.

    The skirts eventually were adopted as part of Andean attire, most commonly associated with cholitas—Indigenous women from the highlands. Polleras inspire cultural pride, but they’re also a reminder of rural oppression.

    Now a group of women athletes in Bolivia has brought pollera fashion to the city, donning the skirts during skateboarding exhibitions to celebrate the heritage of cholitas and put a modern face on the ancestral garments.

    “The pollera is associated with the countryside, with ignorant people without resources,” says Daniela Santiváñez, a co-founder of ImillaSkate, a skateboarding troupe that has made the skirts a centerpiece of its performances. “We want people to understand that there is nothing wrong with wearing a pollera—we have them in our roots. If anything, we need to feel proud.”

    Just as their ancestors gave the skirts their own identity by mixing them with patterned blouses, local jewelry, and hats, the skateboarders modify their polleras.

    “The polleras are very valuable to me,” says Deysi Tacuri López, 28, another member of the skating group, which was founded in 2019 in the city of Cochabamba. “I wear them with pride.”

    Tacuri sees the polleras as not only a cultural expression but also a form of empowerment. In the Americas, according to the Economic Commission for Latin America and the Caribbean, Bolivia has one of the highest proportions of Indigenous people. Nearly half of Bolivia’s population is of Indigenous descent.

    Tacuri and fellow members of ImillaSkate are among those with Indigenous ancestors. Some of their relatives still wear polleras.

Disponível em: https://www.nationalgeographic.com/ historry/article/thesebolivian-skateboarders-use-indigenous-attire-to-battlediscrimination?cmpid=org=n gp::mc=social::src=instagram::cmp=editorial::add=ig20230223ngmbolivianskatebo arders&linkId=202473090 (Adaptado).

T E X T

The Story Paradox

Scott McLemee reviews Jonathan Gottschall’s The Story Paradox: How Our Love of Storytelling Builds Societies and Tears Them Down.

   Rarely does anyone read a work of
social criticism for the plot. But in the case
of Jonathan Gottschall’s The Story Paradox:
How Our Love of Storytelling Builds
[5] Societies and Tears Them Down (Basic
Books), we have a sort of whodunit: Who is
ultimately responsible for the new world
disorder? The storytellers, as it happens—
although that turns out to be a very broad
[10] category of suspects.
    Gottschall, a research fellow in
English at Washington & Jefferson College in
Pennsylvania, is also author of The
Storytelling Animal: How Stories Make us
[15] Human (Mariner Books, 2012), aspects of
which are reprised in the new book. The
basic argument runs like so: Humans are by
no means the strongest of the primates, or
the most nimble or hardy, and our
[20] altogether improbable rise as a species
owes almost everything to having evolved a
capacity to accumulate and transfer
information over time. And in that regard,
storytelling may have been catalytic. Being
[25] able to transmit the message “one of the
ancestors ate those berries and died” counts
as a definite evolutionary advantage, one
that must have developed long before the
cognitive power required to formulate so
[30] complex a concept as “poison.”
    An enormous portion of humanity’s
mental bandwidth is devoted to producing, 

consuming and processing narratives of all
kinds: long and short, serious and trivial,
[35] complex and simple. Whole professions and
industries specialize in factual or
imaginative narratives and the many shades
in between. As an alternative to the self-

bestowed title of Homo sapiens (“wise
[40] person”), Gottschall proposes our species
might better be called Homo fictus (“story
person”). The suggested change in
nomenclature will likely go unheeded, but
the point seems valid: humans are both the
[45] creators and the products of narrative
communication.

    The Story Paradox expands upon
this notion by emphasizing that narrative’s
tool-like aspects are not limited to its
[50] usefulness in transmitting experience.
Through the skills of the teller or the power
of the tale itself, narrative engrosses not
just the individual listener (or reader) but
groups—even whole populations—creating a
[55] sort of coordinated social attention that
influences human thought and behavior.
Gottschall returns to his point about the
presumable long-term evolutionary
advantages: “Human groups with strong
[60] fantasies that bound them together into
well-functioning collectives would have
outcompeted human groups that lacked
them,” he writes. “And we, the
grandchildren of these ancient storytellers,
[65] have inherited the earth.”
    Here the full significance of the
book’s title comes into view. While
storytelling is an occasion for shared
engrossment, the most compelling
[70] narratives—whether real or fictional—
involve conflict. (Everyone knows that “they
lived happily ever after” means the story is
over.) “That people gravitate most naturally
to tales of social conflict,” writes Gottschall,
[75] “is supported not just by the relative
prevalence of these stories but also by
research showing that even little children
are far more attracted to stories of social
conflict as opposed to other kinds.” And
[80] while tales of conflict do not automatically
resolve themselves into a showdown
between good and evil, the total defeat of a
villain does tend to gratify audiences of all
ages. There must be some blockbuster
[85] movie that ends with a reasoned
compromise between people with diverging
conceptions of the common good, though
none springs to mind.
    Fairly recently on the timeline of
[90] human development, another factor has
intervened to make the situation more
precarious: a number of incredibly effective
systems for storytelling over long distances,
with much of it available more or less on
[95] demand. Any evolutionary advantage once
attached to being able to benefit from the
wisdom of the tribe about potential dangers

in the world has morphed into the capacity
to find, absorb and share whatever stories
[100] click with our own worst fears and meanest
impulses. As if that were not worrying
enough, Gottschall refers to efforts to
weaponize narratives and their delivery
systems, with Russian social media
[105] shenanigans in the 2016 election as an
example. The Story Paradox leaves the
reader in the position of a character at the
end of an episode of an old-fashioned
serial—hanging from a cliff and afraid to
[110] look down.

From:https://www.insidehighered.com/views/2021/11/19