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David Wallace-Wells In The Uninhabitable Earth

1)a) What is the the perspective of the author–is s/he a survivor? Someone who died at Jonestown? Someone
who left the movement? (b) What are the main points the author of the
document is trying to make and (c) Do you find their account believable? What makes a witness
reliable/unreliable? Could they be trustworthy in certain respects and not in others? Why/why not?

2)In The Uninhabitable Earth, David Wallace-Wells writes, “This is climate’s kaleidoscope: we can be
mesmerized by the threat directly in front of us without ever perceiving it clearly” (page 142). He adds, “When it
comes to climate parables, we tend to like best the ones starring animals, who are mute when we do not
project our voices onto them, and who are dying at our own hands – half of them extinct, E.O. Wilson
estimates, by 2100. Even as we face crippling impacts from climate on human life, we still look to those
animals, in part because what John Ruskin memorably called the ‘pathetic fallacy’ still holds: it can be curiously
easier to empathize with them, perhaps because we would rather not reckon with our own responsibility, but
instead simply feel their pain, at least briefly… [W]e seem most comfortable adopting a learned posture of
powerlessness” (page 150). Given current trends, not just our relationship to ‘nature’ but also to history and
politics and social organization will be forced to change. While the scale and details of these changes cannot
yet be known with any precision, we can begin to anticipate what lies ahead. What examples of Ruskin’s
‘pathetic fallacy’ and ‘learned powerlessness’ can you think of? What potential form or forms of changes to
history, politics, and social organization might you anticipate and why?

Sample Solution

may themselves feel out of place according to their own ascribed traits (differences based on class, privilege, and so on.). Assessing and thinking through notions of difference and the way they affect the classroom allow both students and teachers to find the classroom as an inclusive location (Diversity in the Classroom, 2007). Critical race theory Critical race theory (CRT), is defined as the view that race, instead of being biologically grounded and natural, is socially constructed and that race, as a socially constructed concept, functions as a way to maintain the interests of the white population that assembled it (Curry, T. (2016). Based on CRT, racial inequality emerges in the societal, economic, and legal gaps in which Caucasian individuals create between “races” to keep elite Caucasian interest in labor politics and markets and as such produce the conditions that provide rise to poverty and criminality in many minority communities (Curry, T. (2016). Although the intellectual roots of this movement go back much further, the CRT movement officially organized itself in July 1989. The initiation of the CRT motion in 1989 indicated its separation from critical legal studies. Instead of drawing theories of social organization and individual behavior from continental European thinkers such as G.W.F. Hegel and Karl Marx or psychoanalytic figures like Sigmund Freud because its theoretical predecessors, as CLS and feminist jurisprudence had completed, CRT was inspired by the American civil rights heritage through figures like Martin Luther King, Jr. (Curry, T. (2016). Being steeped in a revolutionary black idea and civic thinking, critical race theory complex theoretical understandings of the law, politics, and American sociology that concentrated on the attempts of white folks (Euro-Americans) to maintain their historical benefits over individuals of color (Curry, T. (2016).

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