Entertaining Climate-Change Summer Movies And The Post-Climate-Change Age

We see on news channels quite long broadcasts of climate change conferences. Perhaps in the summer we are most anxious about global warming and need some sort of entertainment as a small distraction, either a creative conference or a summer action-adventure movie. Also, the climate-change conferences' participants devise ways to make the conference's message of “Care For The Earth” more entertaining, in the hope that the message will be memorized in the viewer's memory. Then there is the production of big movies on the environment, and watching them we may say that climate change will be a dominant issue, precisely because saving the earth will be so last minute and desperate that we will almost see an “action-adventure” movie in real life with a cast of climate-change enthusiasts.

What must be done in order to ensure a happy ending to our climate-change action adventure is a careful evaluation of the “heroes” of the climate-change movement: to see whether they are strong enough, brave enough, when the climate-change issue really comes to focus. That the climate-change movement will be so “last minute” means that there will be heroes involved in the movement rather than calmer street protests. The climate-change heroes must be identified soon, and celebrated as heroes and not just as participants in a mass movement.

It is hard to accept that the climate-change hero will certainly be effective, because there is no human-like “enemy” or “nemesis” in the climate-change movement of the future, rather nature itself will occupy the position of nemesis, which means nature itself will have to be attacked and destroyed completely, like the adventurous emptying out of the sea if the sea-levels get too high all of a sudden and leads to desperation. This means there is no turning back to the past, to pristine nature, to the way things were, in the climate-change movement; the world will not look/revert back to what it once was in the post-climate-change age.

The Nepali Pastor: Becoming-Animal To Save Stray Dogs' Lives

Ongoing knowledge-building projects makes the flock docile and disciplined; the flock's inclusion in incomplete projects makes it happy; incomplete knowledge-building turns a group of people into a flock of animals. So it is the madman, who has an endless drive to produce more and more knowledge, whose knowledge is always incomplete, who is the pastor of the flock, because the flock disciplines itself before him/her because he/she includes that flock in ongoing knowledge-building projects.

The madman is driven precisely by the desire to be a pastor of the animals, such as, in the Nepali case, the stray dogs. He/she begins in his/her ambition to be pastor by sleeping among these animals, in their territories and wastelands and not his/her own, and by the end he/she has developed a core group of stray animals which are his flock, which look to him/her for the management and protection of their territories; he/she has finally “become-animal” to use the Deleuze-Guattari term; he/she has become a stray dog, and therefore gains their trust.

The pastor begins as the madman and ends with becoming-animal. The lack of discipline among Nepali people shows that Nepali people lack pastoral power today; pastoral power has moved in Nepal from the management of people to the management of stray animals. The movement towards becoming-animal does not discount pastoral power in today's age when knowledge-building matters, rather, the pastor's knowledge may be used for improving the lives of stray animals.

It is by Nepalis' respect for pastoral power that any governmental project of killing stray dogs will be stopped, and these stray dogs can instead be seen as included within pastoral power's projects and hence in a very pure way seeking their own earthly territories, as the pastor has taught them to do just as he/she taught people before.