Knowledge of historical fire activity tends to be focused at local to landscape scales with few attempts to examine how local patterns of fire activity scale to global patterns. Generally, fire activity varied globally and continuously since the last glacial maximum (LGM) in response to long-term changes in global climate and shorter-term regional changes in climate, vegetation, and human land use. We have synthesised sedimentary charcoal records of biomass burning since the LGM and present global maps showing changes in fire activity for time slices during the past 21,000 years (as differences in charcoal accumulation values compared to pre-industrial). There is strong broad-scale coherence in fire activity after the LGM, but spatial heterogeneity in the signals increases thereafter. In eastern and western North America and western Europe and southern South America, charcoal records indicate less-than-present fire activity from 21,000 to ~11,000 cal yr BP. In contrast, the tropical latitudes of South America and Africa show greaterthan-present fire activity from ~19,000 to ~17,000 cal yr BP whereas most sites from Indochina and Australia show greater-than-present fire activity from 16,000 to ~13,000 cal yr BP. Many sites indicate greater-than-present or near-present activity during the Holocene with the exception of eastern North America and eastern Asia from 8000 to ~2000 cal yr BP, Indonesia from 11,000 to 4000 cal yr BP, and southern South America from 6000 to 3000 cal yr BP where fire activity was less than present. Regional coherence in the patterns of change in fire activity was evident throughout the postglacial period. These complex patterns can be explained in terms of large-scale climate controls modulated by local changes in vegetation and fuel load.

No abstract

Disability justice and ecojustice are rarely considered together but are in constant conversation in our world. Rituals for Climate Change: A Crip Struggle for Ecojustice, combining poetry and the lyrical essay, doesn’t contain just one point of view but encompasses dialectical perspectives which often exist in contradiction to each other. A disabled person is in need of plastic cups and concerned about the overwhelming plastic in our ecosystems. Ortiz expands on and complicates who is seen as an environmentalist and what being in relationship with the land can look like. This book is an offering to explore the spiritual question of how to witness. It serves as a companion to those also grappling with the difficult and often unanswerable questions posed by climate change in the borderlands. By exploring the ways body, mind, and cultures both clash with and long for ecojustice, Rituals for Climate Change offers an often-overlooked perspective on climate-grief, interdependence, and resilience. Disabled people know how to adapt to a world that is ever changing without considering them.