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This Is the Way the World Ends

"This is a must-read that lays out the clear and present dangers of climate change—and what we must do to avoid global catastrophe." —Rhea Suh, former president of the Natural Resources Defense Council (NRDC) Bustle 's "17 Best Nonfiction Books Coming Out in September 2018" The world itself won't end, of course. Only ours will: our livelihoods, our homes, our cultures. And we're squarely at the tipping point. Longer droughts in the Middle East. Growing desertification in China and Africa. The monsoon season shrinking in India. Amped-up heat waves in Australia. More intense hurricanes reaching America. Water wars in the Horn of Africa. Rebellions, refugees and starving children across the globe. These are not disconnected events. These are the pieces of a larger puzzle that environmental expert Jeff Nesbit puts together. Unless we start addressing the causes of climate change and stop simply navigating its effects, we will be facing a series of unstoppable catastrophes by the time our preschoolers graduate from college. Our world is in trouble—right now. This Is the Way the World Ends tells the real stories of the substantial impacts to Earth's systems unfolding across each continent. The bad news? Within two decades or so, our carbon budget will reach a point of no return. But there's good news. Like every significant challenge we've faced—from creating civilization in the shadow of the last ice age to the Industrial Revolution—we can get out of this box canyon by understanding the realities and changing the worn-out climate conversation to one that's relevant to every person. Nesbit provides a clear blueprint for real-time, workable solutions we can tackle together.

Holocaust Education and the Semiotics of Othering in Israeli Schoolbooks

The Zionist pedagogical narrative reproduced in schoolbooks views the migration of Jews to Israel as the felicitous conclusion of the journey from the Holocaust to the Resurrection. It negates all forms of diasporic Jewish life and culture and ignores the history of Palestine during the 2000-year-long Jewish “exile.” This narrative otherizes three main groups vis-à-vis whom Israeliness is constituted: Holocaust victims, who are presented in a traumatizing manner as the stateless and therefore persecuted Jews “we” refuse but might become again if “we” lose control over Palestinian Arabs, who constitute the second group of “others.” Palestinians are racialized, demonized, and portrayed as “our” potential exterminators. The third group of “others” comprises non-European (Mizrahi and Ethiopian) Jews. They are described as backward people who lack history or culture and must undergo constant acculturation to fit into Israel’s “Western” society. Thus, a rhetoric of victimhood and power evolves, and a nationalistic interpretation of the “never again” imperative is inculcated, justifying the Occupation and oppression of Palestinians and the marginalization of non-European Jews. This rhetoric is conveyed multimodally through discourse, genres, and visual elements. The present study, which advocates a multidirectional memory, proposes an alternative Hebrew-Arabic, multi-voiced and poly-centered curriculum that would relate the accounts of the people whom the pedagogic narrative seeks to conceal and exclude. This joint curriculum will differ from the present one not only in content but also ideologically and semiotically. Instead of traumatizing and urging vengeance, it will encourage discussion and celebrate diversity and hybridity.