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December 21, 2018
So…here we are, only a year away from 2020 and contemplating another year in the struggle for survival. The Intergovernmental Panel on Climate Change (IPCC) says we’ve got about 12 years to turn this climate change thing around and that’s just to avoid catastrophe, never mind guaranteeing a healthy planet in the future. Such a catastrophe could well involve the extinction of human beings, which would reveal just how dumb we are. Is there anything more stupid that the most intelligently-evolved species on the planet could do than commit mass suicide?
Barbarism and Extinction
I am astounded at the tenacity, resilience and persistence of folks such as climate scientist James Hansen who, on behalf of future generations, have been shouting about the environmental threat since the late 1980s. And, since those days of his Congressional testimony Hansen, who worked for many years at the National Aeronautics and Space Administration (NASA), has courageously spread the word about climate change to fulfill part of NASA’s mission statement: To Understand and Protect the Home Planet.
Indeed, this was part of the mission statement of NASA until 2006 when those fateful words were quietly and very symbolically removed. Organizations such as the Union of Concerned Scientists were very disturbed about this development, noting at the time that research and funding opportunities related to earth science and climate change would be much harder to justify with NASA’s new focus solely on space exploration. Some may say it’s a bloody good job that we are learning more about life on other planets and how we can get there, given that a privileged bunch of us may have to flee this one at some point in the not-to-distant future. And, given the inequalities inherent in our current economic order, it will be only the rich that are saved. As for the poor and marginalized, they would be left behind to endure some sort of Mad Max-style barbarism and death.
At the recent climate summit in Poland, UN Secretary General António Guterres warned the plenary that ignoring the science is not just immoral, it’s “suicidal.” While we can feel some hope that the “High Ambition Coalition” of global North and several global South countries are committed to cutting their emissions in line with the 1.5 C temperature rise limit, there are some disturbing realities that must be confronted. Not to put too fine a point on it but achieving the 1.5C limit will require a global revolution. And it is not just about a revolution in technology. And it is certainly not about clever carbon emissions juggling and some tweaking of existing policy. It is fundamentally about recognizing that fossil capitalism, as Ian Angus calls it, is literally killing us.
This is not a new message for those on the environmental left, but for the global North mainstream, and perhaps particularly the Anglo-American portion of that mainstream, it is not an especially welcome message. Downsizing the “American way of life” implies not only radical changes to our daily consumption habits, including what we put on our plates, it also requires a radical ethos of solidarity and compassion that come into direct conflict with the individualist, competitive, growth-obsessed economic culture that dominates our societies. We are talking about a cultural shift that puts the health and welfare of people, communities and nature before profit and access to cheap “stuff.” It has almost become common place in environmental circles to point out that for everyone on the planet to live as we do in North America would require 3-5 planets. Last time I checked we only had one.
Capitalism and Structural Violence
We need to directly confront the structural violence of contemporary capitalist institutional frameworks and processes brought to you by the world’s largest corporations, the International Monetary Fund, the World Bank, the World Trade Organization and the various not so “free” trade agreements dotting the planet (have you seen any workers freely crossing borders lately while capital springs around boundary-less?).
These institutions provide the stage and grease the wheels (literally!) for rampant overconsumption in the global North while promising this lifestyle for increasing numbers in the global South. As living a life of dignity becomes less possible in many countries of the global South and inequality reaches what Oxfam has called “obscene” levels, the ghosts of our failed economic model appear in the form of economic refugees knocking increasingly loudly on our door only to discover tear gas or a wall. It is crucial that we recognize the connections between our Monty Python-sized ecological footprint and the economic and environmental marginalization of a significant majority of humanity. Increasing numbers of people are simply becoming irrelevant to the global economy.
Remember when we used to have dreams about technological developments meaning that time could be freed up for human beings to more deeply pursue their potential by having more of the mundane, dirty and necessary jobs done by machines? But as authors such as Garry Leech note, the “logic of capital” means that these greater efficiencies are often simply about increasing rates of profit while providing access to cheap stuff. Still reeling from “Black Friday” and heading into the holiday buying season, it is all too clear how much we like our stuff.
From a political perspective, maybe the good news is that climate change could be the great equalizer. While the effects are being and will continue to be disproportionately experienced by the poor, women, and people of colour, ultimately none of us can escape its consequences. However, in rich capitalist countries, while we face neoliberal austerity and rising inequality, we still have enough material comfort to pacify most of the population and to blind many of us to the realities of capitalism at a global level, from which we cannot separate ourselves.
I recently spent some time living in Cuba, the only country in the world, according to the World Wildlife Foundation, to have achieved “sustainable development” and where the question of what a future relationship with the capitalist world will look like is being asked very intentionally. It occurred to me while there, that from the perspective of climate change, it is perhaps even more important for usto ask what kind of relationship we will have with capitalism in the future. While our immediate issues and priorities may be different from Cuba’s, the question of what kind of values we want to live by and stand for is something that we can decide consciously, and this may be the most significant question we have to ask in contemporary politics.
The End of the World is Not Sexy
So, what is to be done? What are we not doing that we should be doing? When I asked Cuban permaculture expert Roberto Perez what we need to do and what we need to talk about in the current moment to create social change in the global North that would contribute to a more socially just and ecologically sustainable global order, he replied: “When creating a political movement, I always think that things have to be attractive and sexy. The end of the world is not sexy.” We have learned the hard way that simply presenting people with the hard facts of global poverty, unjust wars and environmental degradation does not always lead to behavioral changes. This work is important and needs to happen but there is more to the picture.
The difficult thing to digest is that all of us in the global North are implicated in the continuation of the current economic model. And not because we are bad people. In actual fact, that we are all “guilty” is also good news in the sense that it highlights how we are all interdependent because our activities, purchases and general lifestyles are intimately connected to the fates of other human beings both within our own countries and around the world. In other words, changing our ways can save lives and the planet.
It is due to the everyday lifestyle choices of those in the North, and increasing numbers in China and India, along with the “threat” of those aspiring to live like us, that the capitalist growth machine keeps going. Even when we “know” what the consequences will be, it is difficult to get off the consumption train because everything we do from driving a car, to buying a pair of shoes, to flying to visit our sick grandmother, to eating a cheeseburger turns the wheels. Some people bike to work, shop ethically, and boycott factory farms, among other things, but there is still an underlying awareness that none of us can completely step off the train unless perhaps we decide to live isolated in the middle of the woods. But even living in the woods won’t work because not taking action to stop the train is also a form of accepting it—and the consequences of climate change will still be felt, even in the woods.
So, if providing people with the terrifying “facts” does not necessarily change behavior then what are we missing? Are we all just increasingly depressed and feeling more and more impotent? It turns out that the idea of the world ending really isn’t sexy after all because the changes required of us mean confronting many of our daily habits and comforts—and the less politically-minded may ask, for what? Some vague hope that paying more for my locally-produced organic veggies will make a dent in industrial monoculture crop production? Or that not buying an iPad may contribute to improvements in human rights for Chinese workers? Or not going through the fast food drive-thru may contribute to ending the systematic cruelty of factory farms? Or biking to work (if that is even possible) may mean I don’t contribute so much to fossil fuel emissions? Or putting up solar panels, getting a windmill, exploring geothermal heating etc.? And which f—king toothpaste should I buy? Why are there 20 choices?
Is it surprising that 21st century activists, and those simply aspiring to be good citizens, are a tad neurotic? The list of places and moments where ethical choices present themselves is endless. And is it any coincidence that it seems to be largely the middle and upper classes that have these options? Living ethically in North America not only requires a budget but to some degree it requires the privilege of social capital. Again, it is no coincidence that lifestyle diseases such as obesity, heart disease and diabetes are disproportionately prevalent along race and class lines in North America.
Avoiding a Dumb Death
Buddhist scholar and philosopher Joanna Macy suggests that what many of us see as apathy in our fellow citizens is actually pain avoidance. We don’t want to face our own pain and sadness and neither do we want to confront the collective pain of the broader culture we are a part of. While indigenous cultures can’t imagine seeing themselves as separate from nature and each other, those influenced by Western culture and Enlightenment thinking seem determined to see themselves as separate. This has allowed us to justify all kinds of exploitation of people, non-human animals and nature.
Yet at an existential level it saddens many of us deeply that football fields of deforestation are happening every several minutes in the Amazon, that millions of children unnecessarily go hungry every day, that increasing numbers of people are facing floods, heatwaves, forest fires, and that so many non-human animals face cruelty and torture, not to mention extinction on a daily basis, and so on. Roberto Perez believes that “people in the global North know that something is very wrong, they just don’t know where to start.”
Macy suggests that creating spaces to acknowledge this pain and building active hope are at least part of the solution. By active hope she means a hope that does not depend on believing you will meet your goal. It is a hope that believes in the process, in what we do together today. The point being that this is not an individual journey. Interdependence means that we can’t really get out of this mess without collectively shifting the culture and without coming to terms with the fact that many of us feel sadness about the various effects of our consumer capitalist culture from climate change to species extinction to glaring inequality to human rights abuses. And as Roberto reminded me, there are many of us around the world feeling this way. But if we are to avoid stupidly killing ourselves off, then we need to begin asking ourselves: What kind of revolution is required to ensure our continued existence on this planet?