Zimbabwe Podcasts
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Priset på mat har ökat rekordmycket i Sverige, hur gör andra länder för att hålla priserna nere? Följ med P4 världen till Norge, Frankrike och Zimbabwe där prisutvecklingen skiljer sig från den svenska.
Lyssna på alla avsnitt i Sveriges Radio Play.
På bara ett år har matpriserna ökat med 20% i Sverige vilket är den största ökningen sedan 50-talet. Mycket beror på kriget i Ukraina och de höga elpriserna vilket gör att prisökningarna påverkar många länder. Men om vi jämför den svenska utvecklingen med våra grannländer så är det ändå skillnad. De svenska priserna har ökat mest i Norden. I P4 Världen ska vi ta en titt på vad ett par andra länder har gjort för att hålla priserna nere.
I Norge pågår ett priskrig mellan matbutikerna där handlarna pressas att hålla priserna nere för att locka kunder. Vår Norgekorrespondent Carina Holmberg berättar hur den norska Kiwi-effekten som ser ut att påverka den norska inflationen.
Pristak i FrankrikeFör att lindra prisökningarna för franska matkunder så har matkedjor ingått en överenskommelse med regeringen om att sänka priset till vad man kallar lägsta möjliga nivå på ett antal varor fram till i sommar. Hör frilansjournalist Johan Tollgerdt berätta om den franska frustrationen över höjda priser och att vakter allt oftare kollar kunders väskor så att matvaror inte stjäls.
I Zimbabwe slås det matprisrekord. Där har matpriserna stigit med 285% vilket gör det omöjligt för många att handla mat. Afrikakorrespondent Richard Myrenberg förklarar varför maten har blivit så dyr och hur fattiga människor kämpar för att klara sig.
I takt med att maten blir dyrare, speciellt grönsaker och frukt, så finns det en risk att näringshalten på våra tallrikar minskar. Dietist Sofia Antonsson ger tips om hur vi kan äta billigt utan att tumma på näringen.
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Hello Interactors,
I’m back from planting our kids at college. Now we watch our not-so-little Weed’s grow from a distance. I had a recent visit from a plant scientist friend last week that inspired me to dig into the blending of traditional Western science and Indigenous knowledge. Each have a lot to offer human adaptation strategies to the effects of climate change, but to do so will require new approaches and increased sensitivities to generations of abuse, neglect, and disrespect. This is part one of a two-part series that starts with a grounding in what integration exists today and why it’s important.
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
TEARS OF JOY AND SORROW
It was cause for celebration, but hers were not tears of joy. It was the ten-year anniversary of the largest dam removal in United States history. The Elwha Dam was completed in 1921 to dam the 45-mile-long Elwha River for electricity generation under the settler colonial banner of “Power and Progress.” A second larger dam was built in 1927. The Elwha is the fourth largest river on the Olympic Peninsula that sits on the western most Pacific coast of Washington State. It was once home to the country’s second largest salmon run behind Alaska. After the dams were built, they robbed these fish of 40 miles of habitat.
They also robbed the Lower Elwha Klallam Tribe - ʔéʔɬx̣ʷaʔ nəxʷsƛ̕áy̕əm̕ – “The Strong People” of their food source and economy while submerging their spiritual land and identity in 21 million cubic yards of sediment. That’s over one million dumpsters full of rocks and sand. If you stacked them, they’d reach over 700 miles into the air. Placed end to end they’d stretch over 3000 miles across America coast to coast.
And now, ten years later, the salmon are running again, habitat is getting restored, and the sediment is redistributing. So why the tears? For scientists to accurately measure the successes of dam removal – and further justify the removal of more dams worldwide – the federal, state, and tribal governments agreed to a moratorium on fishing the returning salmon. It seemed a worthwhile compromise to the tribal community, but after over one hundred years of suffering their losses – and seeing the fish run as their elders had once seen – their yearning for a return to their cultural heritage has intensified over the last decade. Recent years of healthy salmon runs have tested their patience with colonial powers continuing to dictate their way of life – even as they simultaneously celebrate their joint successes.
It was the U.S. Congress who passed the Elwha River Ecosystem and Fisheries Restoration Act in 1992 to restore dwindling salmon populations, but it was the Lower Elwha Klallam Tribe who had fought to have those dams removed even as they were being built. They also helped fund the research necessary for successful removal. And now they want to live as they once did – in a self-determined and self-sustaining autonomous but integrated coexistence with their neighbors.
A friend of mine is a plant scientist for the project who attended the celebration event in Port Angeles, Washington last week. The early economic growth of this city depended on the electricity generated by those dams. He told me the words and subsequent tears by the woman representing the tribe was the most gripping and poignant moment of the event. It left many scientists conflicted about the proper path forward.
Continued research will help with planning of future dam removal projects, including what would displace the Elwha project as the largest dam removal effort in history on the Klamath River. This project involves the removal of four dams that stretch across the Oregon and California border.
But what is more important? More data collection and academic papers supporting future dam removals or resuming the human rights of an abused and afflicted Klallam community? The answer won’t come from the scientists, but from deliberations between multiple levels of governments, agencies, and departments strewn across many jurisdictions.
BRIDGING BARRIERS
The Elwha dams are representative of countless ecological discontinuities brought on by colonial expansion and attempted erasure and conversion of Indigenous cultures and populations around the world. The Elwha dam removal indeed created a precedent that inspired ecological restoration projects worldwide. And while the collaboration between members of the Klallam people and U.S. government officials, volunteers, and scientists has largely been healthy, the tension that spawned the removal in the first place still remains – competition for fishing rights.
These dams posed an immediate threat to the Klallam people and their way of living, as they still do for the Klamath people and others like them. But a greater compounding threat grows more imminent every day – the effects of climate change. Despite minimal contributions to causes of climate change, Indigenous populations suffer the greatest risks of the effects. This is most apparent and acute right now in Pakistan as one third of that country remains flooded.
Pakistanis are indeed in need of outside help. But too often Western aid swoops in with relief and then disappears leaving them with little support for how to survive the next disaster. Just as profit seeking colonists left the Klallam people with little support for survival. But instead of resorting to fatalistic language and traditional paternalistic hero mentalities that portray Indigenous communities as helpless and hopeless, some scientists and activists are shifting toward community-based adaptation strategies. These efforts start by first experiencing and understanding how these communities are affected, but then recognizing many of them also have deep ancestral knowledge and history of how to adapt to a changing climate.
To strike a healthy balance between Western government aid and scientific knowledge and local needs and culture will require increased sensitivities to historical traumas inflicted by colonization, extreme capitalism, and forced acculturation. There is a myriad of language, linguistic, and cultural gaps that challenge the documentation, translation, and integration of Western scientific approaches with Indigenous ecological and cultural knowledge so that it is accurate, complete, and fair. Meanwhile, the planet is warming, the environment is shifting, and the pressure for adaptation systems and mechanisms is mounting.
To bridge these knowledge gaps requires a concerted effort around the globe to establish consistent approaches to Indigenous knowledge integration in scientific literature. In 2020 a group of researchers started by asking this fundamental question:
“How is evidence of indigenous knowledge on climate change adaptation geographically and thematically distributed in the peer-reviewed literature?”
What they found is the number of publications per year focusing on Indigenous knowledge and climate change adaptation has grown considerably over the last ten or so years. Between 1994 and 2008 their search yielded just six scientific publications that included evidence of Indigenous knowledge. There were that many in 2009 alone. Ten years later, in 2019, the number grew sevenfold to 42.
The majority, 133 of the 236 sampled, came from the field of Environmental Science. Social Sciences (97) and Earth and Planetary Sciences (50) had the second and third most publications respectively. Then came Agriculture and Biological Sciences (36), Medicine (22), and Health Professions (14). The word-cloud they generated from the corpus ranked these as the most common words: ‘vulnerability’, ‘resilience’, ‘drought’, ‘community’, ‘perception’, ‘impact’, ‘food security’, ‘agriculture’, and ‘adaptive capacity’. Given the most repeated words all relate to health and survival, researchers in the health and human services academy and industry have some work to do.
In terms of geographic distribution, a large proportion of publications study regions in Africa and Asia. The most studied countries are India, Zimbabwe, and Canada. There is no worldwide count of Indigenous populations and most studies don’t mention tribal names, so it’s hard to determine fair distribution. However, based on the data available, the authors suggest the biggest gaps may be in central Africa, northern Asia, Greenland, Australia, parts of South America and Polynesia.
Of the attributes of Indigenous knowledge represented, most publications (170) included “Factual knowledge about the environment and environmental changes” like precipitation, temperature, ice thickness, and wind speed. Two of the least represented attributes were:
* “Cultural values and worldviews (61) like relationship to land, stewardship, values of reciprocity, collectiveness, equilibrium, and solidarity.
* “Governance and social capital” (61) like food sharing and social networks as well as informal social safety nets.
These seem to me to be valuable sets of knowledge in the face of worldwide human ‘vulnerability’, ‘resilience’, and ‘capacity to adapt’ to the effects of climate change. Some scientists are shifting from describing the facts of climate change toward better understanding of human mitigation, migration, and adaptation.
BLENDING BARRIERS
One of the reasons Indigenous communities are so helpful is their cultural lineage and oral history traditions include solutions, strategies, and innovations of past human adaptations to a changing climate. This all despite past attempts by evil colonizers to suppress and destroy their knowledge, traditions, and even their existence. But these people and civilizations gained and sustained through generations of ecological experimentation. They benefited from innovations in grassland growth, fire management, and crop alteration.
Over decades and centuries, they evolved countless trials of seed germination, hybridization, and dispersal to achieve maximal crop yields. (e.g., symbiotic ‘Three Sisters’ crop clustering). They also developed predator management schemes enabling them, and their crops, to survive and thrive. Their mediation of the environment provided a mutualistic food web rooted in natural forms of ecological reciprocity. But this knowledge was not and is not static.
They had to endure and adapt to environmental dynamism at varying scales of time and space. Change occurred at a local level with daily shifts in the weather but also at a regional level from sudden climatic and geological perturbations like earthquakes, floods, droughts, and volcanoes. All of which had effects lasting decades and centuries.
These events led some populations to hunker down and innovate new methods of survival amidst a changed but familiar environment, while others migrated near and far to survive. For those who didn’t make it, their knowledge is lost. However, some traces of their existence, their paths of migration, shelter, and food habits do, and we rely on archeologists to bring those facts and interpretations to light.
But even in the best of situations, as evidenced with the Elwha project, balancing hard quantitative science with qualitative humanitarianism while in search of adaptation and survival strategies poses a host of challenges. Not the least of which is the fact that within these works exist many gaps in human and environmental knowledge across the spectrum of global space and time.
But a new approach in archaeology and ecology is emerging called ‘archaeoecology. It strives for a more robust intellectual understanding of the interaction of people and place that spans the globe and the past 60,000 years of existence. It’s a proposed blending of ecological and archaeological research that, when augmented with Traditional Ecological Knowledge, can fill gaps of the past so that plans can be made now for how humans can survive in the future. And as the Klallam people have reminded us, regardless of the past, the time for healthy adaptation to a changed environment needs to start now.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
Ester föddes i Zimbabwe, där hennes familj arbetade med bistånd. Nu reser hon tillbaka för att söka sina rötter och försöka förstå varför det var just där hennes pappa insåg att han var kvinna.
Lyssna på alla avsnitt i Sveriges Radio Play.
2010 kom författaren Ester Roxbergs pappa ut som kvinna och 2014 skrev Ester boken Min pappa Ann-Christine, som i år blivit filmen Min pappa Marianne.
Idag, som småbarnsförälder, funderar Ester mycket på sin egen barndom. Hon har fått veta att det var när hennes föräldrar väntade henne, i Zimbabwe, som hennes pappa för första gången släppte fram tankarna på sin verkliga identitet. Han tog upp saken med mamma, men lade sedan locket på i nästan 30 år. Trans var i det närmaste okänt på 80-talet.
Ester har inga egna minnen av Zimbabwe men har alltid fått höra att åren där var familjens lyckligaste. Nu reser hon tillbaka till sin födelseby i landet där HBTQ är förbjudet. Ingen där vet att den älskade prästen Åke idag är Ann-Christine. Varför var det just i Zimbabwe som pappa för första gången släppte fram tankarna på sitt rätta jag?
Programmet gjordes 2020.
Av: Ester Roxberg
Research: Ida Sundberg
Producent: Lotta Malmstedt
Slutmix: Jan Waldenmark -
Precious Phiri is a training and development specialist in regenerative agricultural practices and community organizing in Zimbabwe. Her main interest lies in working with rural communities to fight and reverse poverty, desertification, loss of wildlife, and climate change and its effects. She has recently founded an organization called EarthWisdom with the knowledge of her 9 year career as a Senior Facilitator at the Africa Centre for Holistic Management (ACHM) in Zimbabwe. In this conversation we talk about how regenerative management is not only healing land but also communities in areas that are marked by the legacy of colonialism. Precious knows how to work with communities and get them to unite on the common goal of healing land, and she also talks about the importance of tackling historic backgrounds and myths mindsets that may prohibit communities from engaging in transformative actions that can change the trajectory of the lives of the people and their lands.
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Kommer Kina rädda världen eller elda upp den med kol? Xi Jinping lovar att sluta bygga kolkraftverk utomlands men öppnar nya kolgruvor på hemmaplan. Vi besöker kolrushen i Inre Mongliet och gör nedslag i Bosnien och Zimbabwe för att förstå ifall resten av världen kan påverka Kinas klimatpolitik.
Lyssna på alla avsnitt i Sveriges Radio Play.
Lastbilschaufförerna Zang, Han och Song, Ordos, kolspeditören Jing Hui, Ordos, Li Danqing, Greenpeace, Peking, Denis Zisko, Tuzlas center för ekologi och energi i Tuzla, Melania Chiponda, klimataktivist och doktor i utvecklingsstudier i Harare, Lauri Myllyvirta, Center for Energy and Clean Air i Helsingfors, Howey Ou, kinesisk klimataktivist i London.
Programledare: Robin Olin
[email protected]Producent: Lotten Collin
[email protected]Reportrar: Björn Djurberg, Filip Kotsamboukidis och Hanna Sahlberg
Tekniker: Brady Juvier
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Kristin Lands avhandling om koordinater med rättsverkan för fastighetsgränser är fortfarande högaktuell. Om något så känns den före sin tid. Intervjun handlar dock i huvudsak inte om fastighetsgränser utan om det skrivna språket. Kristin driver nämligen textbyrån Kontexta, där hon hjälper kunderna att nå fram med sina texter. Vad är en bra text? Vad ska man tänka på när man skriver juridiska texter? Vi rör oss under samtalet från Zimbabwe till Botswana och vidare till Malmö. Välkommen att träffa personen bakom rollen – Kristin Land.
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Högskolan Västs installationsföreläsningar med de elva nya professorer som installeras på Akademisk högtid 2021, görs i form av Professorpodden.
I detta avsnitt möter du Åsa Roxberg, professor i vårdvetenskap.
I dagens samtal kommer syster Britta, Zimbabwe och tsunamikatastrofen att vara viktiga. Det kommer att kretsa kring tröst, lidande och hälsa.
Samtalet leds av Anna Hallberg, forskningskommunikatör på Högskolan Väst.
Här finns textad version: https://hvplay.hv.se/media/t/0_sn85ekuc
Trevlig lyssning! -
Radio Kamrat är Rebecca Weidmo Uvells poddserie om kommunism. Syftet är att folkbilda och sänds varje onsdag till valet 2022. Socialdemokraterna har ägnat Afrika mycket fokus sedan 60-talet politiskt eftersom de hoppades att många av de kommunistiska gerillorna som ville ta makten i olika länder skulle leda till en global socialdemokrati. En av deras favoriter var utan tvekan Robert Mugabe och Sverige har öst ut bistånd till bland annat hans land Zimbabwe. .....Kryssa Rebecca Weidmo Uvell i provvalet för Moderaterna i Stockholms Stad. Provvalet är för medlemmar och hålls mellan 11 och 17 oktober.
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Brian Wehlburg once grew tobacco in Zimbabwe, but in his search for how to preserve biodiversity and restore the health of degraded farmland he became an early adopter of Allan Savory’s teachings on holistic management and regenerative agriculture. Today Brian lives in Australia where he teaches others what he has learned over the past three decades. He also manages his own farm with grass-fed beef, pork, and chickens. Brian says that “it doesn’t matter where in the world you are, you can help the earth regenerate itself by improving the water cycle, the mineral cycle, and capturing as much sunlight as possible in the plants and on the land. This is what holistic management is all about and by improving these things life can get better for not just yourself, but for everybody.” Through his work, Brian has realized how important it is to have a healthy vision about what kind of life you want to live. It is through this type of vision that we can start seeing the world differently and thereby start doing things differently. In this conversation, we also talk about how the Covid-pandemic and the bush fires in Australia have affected the visions of how people think about their own future. There are more people interested in regenerative agriculture than ever before.
The podcast was recorded in January 2021.
Editing: Magdalena Lindroos
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Krokodilen är en av Tongastammens farligaste grannar – och en av de vanligaste orsakerna till ”arbetsolyckor” bland flodfolkets fiskare. Den här gången får vi följa med till Zimbabwe och Karibasjön för spektakulär jakt på dessa sällsynt hänsynslösa och giriga reptiler.
Texten publicerades i maj 2021. Läser in gör Robin Dronsfield.
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Sommarsäsong - Avsnitt 1
I detta avsnitt så berättar vi om den mystiska händelse som skedde på en skolgård i Zimbabwe 1994. Då fler än 60 barn bevittnar något som kommer räknas till ett av världens mest intressanta fall av närkontakt.
Gå gärna in och följ oss på följande:
Instagram: Söndagsmysteriet
Facebook: Söndagsmysteriet
En podcast där vi pratar om allt paranormalt, spöken, ufon, hemsökt, konspirationsteorier, mysterier och mycket mer.
Kontakt:
För fler ufo historier, glöm inte att prenumerera på Söndagsmysteriet.
Hosted on Acast. See acast.com/privacy for more information.
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Robert Mugabe väljs till ledare i Zimbabwes första demokratiska val och hyllas som en hjälte. Men presidenten som kämpar mot rasism förändras snart till en maktfullkomlig diktator.
Nya avsnitt från P3 Dokumentär hittar du först i Sveriges Radio Play.
När Maria Stevens flyttar till Zimbabwe på 80-talet är framtidstron stark. Den nye ledaren talar om jämlikhet och allas lika värde. Svarta och vita ska leva sida vid sida.
Robert Mugabe kommer till makten efter en lång kamp mot en rasistisk vit minoritet. Världen hyllar honom. Och han har särskilt nära band till Sverige – flera svenskar har blivit goda vänner med den intelligente befrielsehjälten.
Men efter 20 år som ledare är Robert Mugabe inte längre landets hjälte. Tusentals människor har dödats av hans specialstyrkor. Ekonomin är i spillror. Och det blir allt mer uppenbart att Mugabe inte kommer släppa ifrån sig makten frivilligt.
Stämningen i landet blir alltmer obehaglig. Och en dag kan Maria Stevens inte längre få tag på sin man, David.
Medverkande:
Maria Stevens, svensk farmägare och medlem i oppositionspartiet MDC.
Margaret Dongo, gerillasoldat och oppositionspolitiker.
Paul Rimmerfors, fd vän till Mugabe.
Per Wästberg, författare och fd vän till Mugabe.
Av: Markus Alfredsson.
Producent: Ida Lundqvist.
Ansvarig utgivare: Hanna Toll.
År: 2020.
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I det här avsnittet gästas vi av Sanna Hill från Nya Tider. Hon berättar om Alterna Media som ger ut Nya Tider och varför hon ska börja arbeta med Boer Project och vilka reportage hon ska leverera från Zimbabwe. Kolla in den nya hemsidan: Boerproject.com
Konferens med Sanna, Anton och Jonas den 9 mars. Anmälan sker på: 0767106853
Stöd programmer på Swish: 076 58 04 607
This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit jonasnilsson.substack.com/subscribe
