George Monbiot’s “Out of the Wreckage”: A friendly critique.

7 05 2018

By my old mate monbiotTed Trainer

Few have made a more commendable contribution to saving the planet than George Monbiot. His recent book, Out of the Wreckage, continues the effort and puts forward many important ideas…but I believe there are problems with his diagnosis and his remedy.

The book is an excellent short, clear account of several of the core faults in consumer-capitalist society, and the alternatives advocated are admirable.  George’s focal concern is the loss of community, and the cause is, as we know, neo-liberalism. He puts this in terms of the “story” that dominates thinking. Today the taken for granted background story about society is that it is made of competitive, self-interest-maximizing individuals, and therefore our basic institutions and processes are geared to a struggle to accumulate private wealth, rather than to encouraging concern for each other and improving the welfare of all. Thatcher went further, instructing us that there is not even any such thing as society, only individuals. George begins by rightly contradicting such vicious nonsense, pointing out that humans are fundamentally nice, altruistic, caring and cooperative, but we have allowed these dispositions to be overridden primarily by an economic system that obliges us to behave differently.

He gives heavy and convincing documentation of- this theme. Chapters 1 and 2 deal with several indicators of the sad state of affairs.  “ … this age of atomization  breeds anxiety, discontent and unhappiness.” (p. 18.) “An epidemic of loneliness is sweeping the world.” (p. 16.) Chapter 3 deals with the way neoliberalism has caused the social damage that has accumulated over the last forty years.

But my first concern with the book is that disastrous as it is, neo-liberalism isn’t the main problem confronting us and likely to destroy us.  The main problem is sustainability.  George does refer to this briefly and rather incidentally (e.g., p. 117) and again it seems to me that what he says is correct… it’s just that he doesn’t deal adequately with the magnitude or centrality of the problem or it’s extremely radical implications.

I need to elaborate here.  Few seem to grasp that the “living standards” enjoyed in rich countries involve per capita use rates for resources and environmental impact are around ten times those that all people expected to be living on earth by 2050 could have.  For fifty years now a massive “limits to growth” literature has been accumulating. For instance the Australian per capita use of productive land is 6 – 8 ha, so if the almost 10 billion people expected to be living on the planet by 2050 were to live as we do now, up to 80 billion ha would be needed.  But there are only about 8 billion ha of productive land available on the planet and at present loss rates more than half will be gone by 2050. Many other areas, such as per capita minerals use, also reveal the largely unrecognized magnitude of the overshoot. (For a summary of the situation see TSW: The Limits to Growth.)

The inescapable implication is that we in rich countries should accept the need to shift to lifestyles and systems which involve enormous reductions in resource use and ecological impact.  A De-growth movement recognizing this has now emerged. Yet the supreme goal in this society remains economic growth, i.e., increasing production, consumption, sales, and GDP without limit. To refuse to face up to the absurdity of this, which is what almost everyone does, is to guarantee the onset of catastrophic global breakdown within decades.

Thus the sustainability problem cannot be solved unless we abandon affluence and growth […the title of Ted’s 1985 book which changed my life and is the reason you are now reading this…]  Just getting rid of neo-liberal doctrine and exploitation is far from sufficient.  Even a perfect socialism ensuring equity for all would bring on just about the same range of global problems as that we face now if the goal was affluence for all.

When all this is understood it is clear that the solution has to be transition to some kind of “Simpler Way”.  That is, there can be no defensible option but to shift to lifestyles and systems that involve extremely low per capita throughput.  This cannot be done unless there is also historically unprecedented transition to new economic, political and value systems. Many green people fail to grasp the magnitude of the change required; reforming a system that remains driven by market forces, or growth or the desire for wealth cannot do it. Just getting rid of capitalism will not be enough; the change in values is more important and difficult than that. Yet we advocates of simplicity have no doubt that our vision could be achieved while providing a very high quality of life to everyone.  (For a detailed account of how thing might be organised see TSW: The Alternative.)

George doesn’t seem to grasp the significance of the limits, the magnitude of the overshoot, or therefore the essential nature of the sustainability problem and its extremely radical implications.  Above all he does not stress the need to happily embrace extremely frugal “lifestyles”. Sustainability cannot be achieved unless the pursuit of affluence as well as the dominance of neo-liberalism ceases, and he therefore does not deal with what is in fact the main task for those wishing to save the planet; i.e., increasing general awareness that a Simpler Way of some kind must be taken. George does not discuss the simplicity theme.

This has been a criticism in terms of goals. I think the book also has a problem regarding means.  The book is primarily about politics.  It is a sound critique of the way the present decision making system works for the rich and of the need for us to take control of it into our hands via localism. But George is saying in effect, ”Let’s get out there and build community and take control and then we can fix things.” Unfortunately I think that advice is based on a questionable analysis of the situation and of how to fix it.

My case requires some discussion of what I see as perhaps the book’s major problem, which is to do with the nature of community, more accurately with the conditions required for it to exist or come into existence. Again George’s documentation of the sorry state of community today is to be applauded.  But I think his strategic recommendations mostly involve little more than a plea for us to just come together and commune, as if we have made the mistake of forgetting the importance of community and all would be well if we just woke up and knocked on our neighbour’s door.

Firstly George’s early pages give us powerful reasons to believe that such “voluntaristic” steps are not going to prevail against the massive and intensifying forces at work driving out community.  Economic reality gives most people no choice but to function as isolated, struggling, stressed, time-poor, insecure individuals competing against all others to get by, having to worry about unemployment, the mortgage and now the robots. Mobility obliges the individual to move through several careers in a lifetime, “development” eliminates stable neighbourhoods and rips up established support networks. Developers and councils prosper most when high rise units are thrown up everywhere, and the resulting land prices weigh against allocating space to a diverse landscape of mini-farms and firms and community gardens and leisure facilities likely to increase human interaction. Smart phones preoccupy with trivia and weaken parental control. Commerce and councils takes over functions families and neighbourhoods once performed for themselves, making us into privatized customers with fewer social responsibilities.  People understandably retreat to TV and IT screens for trivial distraction, and to drugs and alcohol. No surprise that the most common illnesses now are reported to be depression and loneliness.

Just ask yourself what proportion of national productive capacity and investment is explicitly targeted to building cohesive and mutually supportive communities … try finding that line item in the Budget Papers. Now how much goes into trying to increase business turnover and consumption. I rest my case.  George is more aware of all this than most of us but he falls far short of explaining how it can be overcome … or that it can be overcome. In my firm view it cannot be overcome until the capitalist system and several other unacceptable things have been scrapped, and that will take more than knocking on your neighbour’s door.

More important than recognizing the opposing forces, George’s recommendations for action seem to me to be based on a questionable understanding of community, leading to mistaken ideas about how to create it.  As I see it community is most important for a high quality of life, but it is strange, very complicated, and little understood.  It involves many intangible things including familiarity, a history of interactions, close personal relations, habits and customs, a sense of common interests and values, helping and being helped, giving and receiving, sharing, lending, debt, gratitude, reciprocity, trust, reliability, shared tasks, resilience, concern for the community and readiness to act collectively to achieve common goals.  It is analogous to an ecosystem, a network of established dynamic interrelationships in which a myriad of components meshing spontaneously contribute to the “health” of the whole …  without which the components couldn’t do their thing.  But the community ecosystem also involves consciousness, of others and of the whole, and it involves attitudes and bonds built by a history of interactions.  This history has established the values and dispositions that determine the communal behavior of individuals and groups. Community is a “property” that emerges from all this.

Community is therefore not a “thing” that can be set up artificially at a point in time, nor is it a property or ingredient that can be added like curry powder or a coat of paint.  It cannot be brought in or installed by well-intentioned social workers, council officers or government agencies.  It is about deep-seated ideas, memories, feelings, habits and social bonds. It therefore has almost nothing to do with money and economists can tell us almost nothing about it. You could instantly and artificially raise the “living standards” of a locality just by adding dollars, but you can’t just add social bonds. They can only grow over time, and under the right conditions. George explains clearly why neo-liberalism eliminates those conditions – my problem is that he doesn’t explain how to get them back and he proceeds as if it is simply a matter of individual will or choice, of volunteering to go out and connect. As I see it we won’t get far until social conditions make us connect. George’s urging will prompt some few to make the effort, and he refers to many admirable initiatives underway including community gardens, local currencies and cooperatives. I see these “Transition Towns” ventures as extremely important and George is right to encourage people to get involved in them. They are the beach-heads, establishing the example local institutions that must eventually become the norm and that people will be able turn to when the crunch comes, but I do not think they will grow beyond the point where a relatively few find them attractive … until macro conditions change dramatically.

Here is a brief indication of how Simpler Way transition theory sees it.

There is now no possibility of heading off an extremely serious multifactorial global breakdown.  For instance, greenhouse gas emissions would have to be reduced at maybe 8% p.a., and yet they are rising.  Renewable energy would have to replace fossil fuels in a few decades … but presently it contributes only 1.5% of world energy use. There are strong reasons to think that oil will become very scarce within ten years. (See Ahmed, 2017.) Global debt levels are so high now and rising so fast that the coming CFC 2.0 will dwarf the previous GFC1. Did you know that global insect populations have suddenly begun to plunge? Forget about your white rhino, it’s the little fellows at the base of food chains that really matter. Need I go on.

There are many other accelerating problems feeding into what Mason (2003) described as the coming 2030 spike. What we have to pray for is a slow-onset terminal depression, not a sudden one, giving people time to wake up and realize that we must move to The Simpler Way.  The Transition Towns movement is the beginning of this but I do not think it will really take off until the supermarket shelves thin out.  Then people will be forced to come together in their suburbs and towns to work out how they can build cooperative local self-sufficiency. They will realize this must be done collectively, that the market must be prevented from determining what happens, and above all that the competitive quest for wealth is suicidal and that frugal “lifestyles” must be embraced. In other words, if we are lucky and the breakdown in global systems is not too rapid, the coming conditions of intense scarcity will force us to create local economies, committees, cooperatives, working bees, commons etc. … and these conditions will produce community … out of the wreckage.

But community is not the crucial goal. What matters most at this early stage of this revolution is people coming together to take collective control of their town, that is, to go beyond setting up a local swap shop here, a community orchard there a cooperative bakery somewhere else, and to start asking questions like, “What are our most urgent needs in this town … bored teenagers, homeless people, lonely older people, too few leisure activities…well let’s get together to start fixing the problems.” Essential to The Simpler Way vision is citizens in direct participatory control of their own situation, i.e., the classic Anarchist form of government.  The big global problems cannot be solved any other way because only settlements of this kind can get the resource and ecological impacts right down while providing well for all.  For thousands of years people have taken for granted being governed. That is not just political immaturity, it is not viable now. Distant, central agencies like the state cannot run the kinds of settlements that will enable per capita resource rates to be decimated. These can only be run by conscientious, cooperative citizens aware of their local needs and keen to work together to build and maintain their own local water, energy, agricultural, social etc. systems. (There will still be a remnant role for central agencies.)

In TSW: The Transition it is argued that this taking of control at the town level must be seen as the beginning of a process that in time could lead to revolutionary change at the level of the national and international economies, and of the state itself. As townspeople realize they must prevent the global economy from determining their fate and as they find they must build their power to take control of their own situation they will increasingly pressure state policies to be geared primarily to facilitating local economic development…and in time they will replace state power by citizen assemblies.

The activities and projects George advocates could be most important contributors to this process, but I don’t think they will add up to the required revolution unless they are informed by a basically Anarchist vision whereby people come to understand that the main goal is not a town containing nice things like community orchards, nor indeed one with robust community, but a town we run on principles of frugal, cooperative, needs-focused, local self-sufficiency.

Ahmed, N. M., (2017), Failing States, Collapsing Systems, Dordrecht, Springer.

Mason, C., (2003), The 2030 Spike, Earthscan Publications.

Monbiot, G., (2018), Out of the Wreckage: A New Politics for an Age of Crisis, London, Verso.

TSW: The Limits to Growth,

TSW: The Alternative,

TSW: The Transition.


We Need Courage, Not Hope, to Face Climate Change

11 03 2018

Originally posted at onbeing…… I hope this article rhymes with you as well as it did for me.


Kate MarvelAs a climate scientist, I am often asked to talk about hope. Particularly in the current political climate, audiences want to be told that everything will be all right in the end. And, unfortunately, I have a deep-seated need to be liked and a natural tendency to optimism that leads me to accept more speaking invitations than is good for me. Climate change is bleak, the organizers always say. Tell us a happy story. Give us hope. The problem is, I don’t have any.

I used to believe there was hope in science. The fact that we know anything at all is a miracle. For some reason, the whole world is hung on a skeleton made of physics. I found comfort in this structure, in the knowledge that buried under layers of greenery and dirt lies something universal. It is something to know how to cut away the flesh of existence and see the clean white bones underneath. All of us obey the same laws, whether we know them or not.

Look closely, however, and the structure of physics dissolves into uncertainty. We live in a statistical world, in a limit where we experience only one of many possible outcomes. Our clumsy senses perceive only gross aggregates, blind to the roiling chaos underneath. We are limited in our ability to see the underlying stimuli that, en masse, create an event. Temperature, for example, is a state created by the random motions of millions of tiny molecules. We feel heat or cold, not the motion of any individual molecule. When something is heated up, its tiny constituent parts move faster, increasing its internal energy. They do not move at the same speed; some are quick, others slow. But there are billions of them, and in the aggregate their speed dictates their temperature.

The internal energy of molecule motion is turned outward in the form of electromagnetic radiation. Light comes in different flavors. The stuff we see occupies only a tiny portion of a vast electromagnetic spectrum. What we see occupies a tiny portion of a vast electromagnetic spectrum. Light is a wave, of sorts, and the distance between its peaks and troughs determines the energy it carries. Cold, low-energy objects emit stretched waves with long, lazy intervals between peaks. Hot objects radiate at shorter wavelengths.

To have a temperature is to shed light into your surroundings. You have one. The light you give off is invisible to the naked eye. You are shining all the same, incandescent with the power of a hundred-watt bulb. The planet on which you live is illuminated by the visible light of the sun and radiates infrared light to the blackness of space. There is nothing that does not have a temperature. Cold space itself is illuminated by the afterglow of the Big Bang. Even black holes radiate, lit by the strangeness of quantum mechanics. There is nowhere from which light cannot escape.

The same laws that flood the world with light dictate the behavior of a carbon dioxide molecule in the atmosphere. CO2 is transparent to the Sun’s rays. But the planet’s infrared outflow hits a molecule in just such as way as to set it in motion. Carbon dioxide dances when hit by a quantum of such light, arresting the light on its path to space. When the dance stops, the quantum is released back to the atmosphere from which it came. No one feels the consequences of this individual catch-and-release, but the net result of many little dances is an increase in the temperature of the planet. More CO2 molecules mean a warmer atmosphere and a warmer planet. Warm seas fuel hurricanes, warm air bloats with water vapor, the rising sea encroaches on the land. The consequences of tiny random acts echo throughout the world.

I understand the physical world because, at some level, I understand the behavior of every small thing. I know how to assemble a coarse aggregate from the sum of multiple tiny motions. Individual molecules, water droplets, parcels of air, quanta of light: their random movements merge to yield a predictable and understandable whole. But physics is unable to explain the whole of the world in which I live. The planet teems with other people: seven billion fellow damaged creatures. We come together and break apart, seldom adding up to an coherent, predictable whole.

I have lived a fortunate, charmed, loved life. This means I have infinite, gullible faith in the goodness of the individual. But I have none whatsoever in the collective. How else can it be that the sum total of so many tiny acts of kindness is a world incapable of stopping something so eminently stoppable? California burns. Islands and coastlines are smashed by hurricanes. At night the stars are washed out by city lights and the world is illuminated by the flickering ugliness of reality television. We burn coal and oil and gas, heedless of the consequences.

Our laws are changeable and shifting; the laws of physics are fixed. Change is already underway; individual worries and sacrifices have not slowed it. Hope is a creature of privilege: we know that things will be lost, but it is comforting to believe that others will bear the brunt of it.

We are the lucky ones who suffer little tragedies unmoored from the brutality of history. Our loved ones are taken from us one by one through accident or illness, not wholesale by war or natural disaster. But the scale of climate change engulfs even the most fortunate. There is now no weather we haven’t touched, no wilderness immune from our encroaching pressure. The world we once knew is never coming back.

I have no hope that these changes can be reversed. We are inevitably sending our children to live on an unfamiliar planet. But the opposite of hope is not despair. It is grief. Even while resolving to limit the damage, we can mourn. And here, the sheer scale of the problem provides a perverse comfort: we are in this together. The swiftness of the change, its scale and inevitability, binds us into one, broken hearts trapped together under a warming atmosphere.

We need courage, not hope. Grief, after all, is the cost of being alive. We are all fated to live lives shot through with sadness, and are not worth less for it. Courage is the resolve to do well without the assurance of a happy ending. Little molecules, random in their movement, add together to a coherent whole. Little lives do not. But here we are, together on a planet radiating ever more into space where there is no darkness, only light we cannot see.

Post-work: the radical idea of a world without jobs

23 01 2018

As you may know if you read this blog often enough, I am completely anti jobs and growth. So many jobs are ‘bullshit jobs’ these days, and so much automation is coming on board – like Amazon opening a store with almost no staff as one prime example – that the future of work is hardly well defined, especially as we head into a low energy future. Just this week, I was pointed to a book and an article on these issues that I thought I’d shara and comment on, and as always, your comments are more than welcome…..

Utopia for Realists : and how we can get there - Rutger BregmanThe book I was pointed to is one Geoff Lawton is currently reading, or so he tells me…..  it’s called “Utopia for Realists”. It certainly looks interesting to me, and I might just buy it, even if the Guardian gives it a caning

This is a book with one compelling proposition for which you can forgive the rest. It is utopian visions that have driven humanity forwards. It was the hope we could fly, conquer disease, motorise transport, build communities of the faithful, discover virgin land or live in permanent peace that has propelled men and women to take the risks and obsess about the new that, while not creating the utopia of which they dreamed, has at least got us some of the way. Celebrate the grip that utopia has on our imagination. It is the author of progress.

But if this is the book’s big insight, much of the rest fluctuates from the genuinely challenging to politically correct tosh. My biggest beef is the idea that increasingly grips liberal thinkers desperate for anything radical – the concept of a universal income for all. Financially, behaviourally and organisationally bonkers, this idea is gaining traction on the bien pensant left. The proposition is that because a rogue capitalism is going to automate away most of our jobs, human wellbeing can only be assured by everyone receiving a universal basic income.

I don’t know what this book critic thinks people with no jobs will spend to keep the economy going……  maybe he’ll find out when he loses his job, as journalism is one of the trades under serious threat this century.

Apart from the fact that human needs are infinite, so that today’s predictions of the end of work will prove as awry as those of previous centuries, a universal basic income is no more likely to succeed than communism.

That’s where he really lost me…….  using that word infinite. On a finite planet. Whose tosh are we reading now ?

Fortunately, there are some realist journos at the Guardian, like Andy Beckett, who are able to produce much more interesting and open views……

Work is the master of the modern world. For most people, it is impossible to imagine society without it. It dominates and pervades everyday life – especially in Britain and the US – [the rest of the world don’t count it seems…] more completely than at any time in recent history. An obsession with employability runs through education. Even severely disabled welfare claimants are required to be work-seekers. Corporate superstars show off their epic work schedules. “Hard-working families” are idealised by politicians. Friends pitch each other business ideas. Tech companies persuade their employees that round-the-clock work is play. Gig economy companies claim that round-the-clock work is freedom. Workers commute further, strike less, retire later. Digital technology lets work invade leisure.

As a source of subsistence, let alone prosperity, work is now insufficient for whole social classes. In the UK, almost two-thirds of those in poverty – around 8 million people – are in working households. In the US, the average wage has stagnated for half a century.

As a source of social mobility and self-worth, work increasingly fails even the most educated people – supposedly the system’s winners. In 2017, half of recent UK graduates were officially classified as “working in a non-graduate role”. In the US, “belief in work is crumbling among people in their 20s and 30s”, says Benjamin Hunnicutt, a leading historian of work. “They are not looking to their job for satisfaction or social advancement.” (You can sense this every time a graduate with a faraway look makes you a latte.)

The young French wwoofer working with me at the moment tells me that most of his peers are fast becoming totally cynical of the work ethic, and, interestingly, also seem to be very much aware of the possibilities and consequences of collapse…. I have to say, this has been the case with most of the French wwoofers who’ve been here over the past couple of years, unlike the American ones who have no idea..!  He even tells me there is a growing movement of young people in France leaving cities and going back to the land….

As a source of sustainable consumer booms and mass home-ownership – for much of the 20th century, the main successes of mainstream western economic policy – work is discredited daily by our ongoing debt and housing crises. For many people, not just the very wealthy, work has become less important financially than inheriting money or owning a home.

Whether you look at a screen all day, or sell other underpaid people goods they can’t afford, more and more work feels pointless or even socially damaging – what the American anthropologist David Graeber called “bullshit jobs” in a famous 2013 article. Among others, Graeber condemned “private equity CEOs, lobbyists, PR researchers … telemarketers, bailiffs”, and the “ancillary industries (dog-washers, all-night pizza delivery) that only exist because everyone is spending so much of their time working”.

Precisely…….  could not agree more. Of course, the collapse of the ERoEI of our energy sources – ALL of them – does not get a mention when he writes “The argument seemed subjective and crude, but economic data increasingly supports it. The growth of productivity, or the value of what is produced per hour worked, is slowing across the rich world – despite the constant measurement of employee performance and intensification of work routines that makes more and more jobs barely tolerable.” Of course, like most people, he may not be aware, let alone know of, the energy cliff…… human

I have to say, this bit was rather interesting…

In Britain in 1974, Edward Heath’s Conservative government, faced with a chronic energy shortage caused by an international oil crisis and a miners’ strike, imposed a national three-day working week. For the two months it lasted, people’s non-work lives expanded. Golf courses were busier, and fishing-tackle shops reported large sales increases. Audiences trebled for late-night BBC radio DJs such as John Peel. Some men did more housework: the Colchester Evening Gazette interviewed a young married printer who had taken over the hoovering. Even the Daily Mail loosened up, with one columnist suggesting that parents “experiment more in their sex lives while the children are doing a five-day week at school”.

The economic consequences were mixed. Most people’s earnings fell. Working days became longer. Yet a national survey of companies for the government by the management consultants Inbucon-AIC found that productivity improved by about 5%: a huge increase by Britain’s usual sluggish standards. “Thinking was stimulated” inside Whitehall and some companies, the consultants noted, “on the possibility of arranging a permanent four-day week.”

Of course…… nothing came of it as the North Sea oil was discovered and exploited, everyone back to work, we have a planet to pillage. But it certainly makes you think about what will happen when the oil crisis finally becomes permanent. This article, which I consider a gem and well worth the read, ends with..:

Creating a more benign post-work world will be more difficult now than it would have been in the 70s. In today’s lower-wage economy, suggesting people do less work for less pay is a hard sell. As with free-market capitalism in general, the worse work gets, the harder it is to imagine actually escaping it, so enormous are the steps required.

But for those who think work will just carry on as it is, there is a warning from history. On 1 May 1979, one of the greatest champions of the modern work culture, Margaret Thatcher, made her final campaign speech before being elected prime minister. She reflected on the nature of change in politics and society. “The heresies of one period,” she said, always become “the orthodoxies of the next”. The end of work as we know it will seem unthinkable – until it has happened.

All I can say is that the orthodoxies of the next era will be full of surprises, that’s for sure.

The Selfish Green

14 01 2018

Every now and again, a video pops up in my newsfeed that I really really look forward to watching. This was one of them…… but oh what a disappointment…..  Sometimes, and I know I am not, I start believing I am the only one who ‘gets it’ and sees the whole picture. Well 99% of it, I’m certain I’ve missed something.

While there’s no doubting the eminence of the panel of four, David Attenborough, Richard Dawkins, Jane Goodall, and Richard Leaky (of whom I hadn’t really heard of much before…), I thought they fell far short of understanding the issues – no, predicaments – we are facing.  None of them seem to know much about energy, or the monetary system, with the fat cat lookalike, that Leaky fellow I didn’t know much about, really displaying his ignorance of nuclear energy.

What’s plain to see after watching that lot is that we are truly stuffed, notwithstanding their collective optimism, which as you probably all know, I don’t share……  a pessimist is, after all, a well informed optimist…!

Leaky’s wish to monetise every aspect of the environment so it can be saved really takes the cake. Money is the problem after all, which thankfully Attenborough points out to him, even if it’s just as an aside.  I love Jane Goodall to bits (and her chimps – there’s a wonderful clip of a couple with a Jack in the Box), but she’s frankly a bit naïve.  Dawkins is interesting, as always, but has no grasp of the financial and energy problems at all, in fact says nothing whatever about it.  Attenborough is the best informed of all, he has after all seen how the planet has changed in the past 60 years more than anyone else, and at least he realises we are way overpopulated……..  at the end, they all roll around in hopium. I’d love to know what DTM followers think……

That this video has only had 187,634 views as I type says it all.  Does anybody care?


The conundrum of civilisation…..

4 01 2018


By Kim Hill / Deep Green Resistance Australia


Ten things environmentalists need to know about renewable energy:

1.    Solar panels and wind turbines aren’t made out of nothing. They are made out of metals, plastics, chemicals. These products have been mined out of the ground, transported, processed, manufactured. Each stage leaves behind a trail of devastation: habitat destruction, water contamination, colonization, toxic waste, slave labour, greenhouse gas emissions, wars, and corporate profits. Renewables can never replace fossil fuel infrastructure, as they are entirely dependent on it for their existence.

2.    The majority of electricity that is generated by renewables is used in manufacturing, mining, and other industries that are destroying the planet. Even if the generation of electricity were harmless, the consumption certainly isn’t. Every electrical device, in the process of production, leaves behind the same trail of devastation. Living communities—forests, rivers, oceans—become dead commodities.

3.    The aim of converting from conventional power generation to renewables is to maintain the very system that is killing the living world, killing us all, at a rate of 200 species per day. Taking carbon emissions out of the equation doesn’t make it sustainable. This system needs not to be sustained, but stopped.

4.    Humans, and all living beings, get our energy from plants and animals. Only the industrial system needs electricity to survive, and food and habitat for everyone are being sacrificed to feed it. Farmland and forests are being taken over, not just by the infrastructure itself, but by the mines, processing and waste dumping that it entails. Ensuring energy security for industry requires undermining energy security for living beings (that’s us).

5.    Wind turbines and solar panels generate little, if any, net energy (energy returned on energy invested). The amount of energy used in the mining, manufacturing, research and development, transport, installation, maintenance and disposal of these technologies is almost as much—or in some cases more than—they ever produce. Renewables have been described as a laundering scheme: dirty energy goes in, clean energy comes out. (Although this is really beside the point, as no matter how much energy they generate, it doesn’t justify the destruction of the living world.)

6.    Renewable energy subsidies take taxpayer money and give it directly to corporations. Investing in renewables is highly profitable. General Electric, BP, Samsung, and Mitsubishi all profit from renewables, and invest these profits in their other business activities. When environmentalists accept the word of corporations on what is good for the environment, something has gone seriously wrong.

7.    More renewables doesn’t mean less conventional power, or less carbon emissions. It just means more power is being generated overall. Very few coal and gas plants have been taken off line as a result of renewables.

8.    Only 20% of energy used globally is in the form of electricity. The rest is oil and gas. Even if all the world’s electricity could be produced without carbon emissions (which it can’t), it would only reduce total emissions by 20%. And even that would have little impact, as the amount of energy being used globally is increasing exponentially.

9.    Solar panels and wind turbines last around 20-30 years, then need to be disposed of and replaced. The production process, of extracting, polluting, and exploiting, is not something that happens once, but is continuous and expanding.

10.    The emissions reductions that renewables intend to achieve could be easily accomplished by improving the efficiency of existing coal plants, at a much lower cost. This shows that the whole renewables industry is nothing but an exercise in profiteering with no benefits for anyone other than the investors.
Further Reading:

Zehner, Ozzie, Green Illusions: The Dirty Secrets of Clean Energy and the Future of Environmentalism,


Originally published on Stories of Creative Ecology

A response to Changing the Conversation

8 12 2017

Ed. Note: Richard Smith’s article, Climate Crisis and Managed Deindustrialization: Debating Alternatives to Ecological Collapse, which Saral is responding to this post, can be found on here, or here on DTM where I republished it. My only gripe with Saral’s essay is the total lack of mention of debt abolition…..  canceling debt is the only way forward when we start talking about what to do about all the job losses.

By Saral Sarkar, originally published by Saral Sarkar blog

In his article,1 Richard calls upon his readers to “change the conversation”. He asks, “What are your thoughts?” He says, if we don’t “come up with a viable alternative, our goose is cooked.” I fully agree. So I join the conversation, in order to improve it.

Let me first say I appreciate Richard’s article very much. It is very useful, indeed necessary, to also present one’s cause in a short article – for those who are interested but, for whatever reason, cannot read a whole book. Richard has ably presented the eco-socialist case against both capitalism and “green” capitalism.

But the alternative Richard has come up with is deficient in one very important respect, namely in respect of viability. Allow me to present here my comradely criticisms. It will be short.

Is only Capitalism the Problem?

(1) Richard writes, “Capitalism, not population is the main driver of planetary ecological collapse … .”. It sounds like an echo of statements from old-Marxist-socialism. It is not serious. Is Richard telling us that, while we are fighting a long-drawn-out battle against capitalism in order to overcome it, we can allow population to continuously grow without risking any further destruction of the environment? Should we then think that a world population of ten billion by 2050 would not be any problem?

I would agree if Richard would say that capitalism is, because of its growth compulsion, one of the main drivers of ecological collapse. But anybody who has learnt even a little about ecology knows that in any particular eco-region, exponential growth of any one species leads to collapse of its ecological balance. If we now think of the planet Earth as one whole eco-region and consider all the scientific reports on rapid bio-diversity loss and rapid dwindling of the numbers of larger animals, then we cannot but correlate these facts with the exponential growth of our own species, homo sapiens sapiens, the latter being the cause of the former two.

No doubt, capitalism – together with the development of technologies, especially agricultural and medical technologies – has largely enabled the huge growth of human numbers in the last two hundred years. But human population growth has been occurring even in pre-capitalist and pre-medieval eras, albeit at a slower rate. Parallel to this, also environmental destruction has been occurring and growing in these eras.

It is not good to tell our readers only half the truth. The whole truth is succinctly stated in the equation:

I = P  x  A  x  T

where I stands for ecological impact (we can also call it ecological destruction), P for population, T for Technology and A for affluence. All these three factors are highly variable. Let me here also quote Paul Ehrlich, one of my teachers in political ecology. Addressing leftists, he once wrote, “Whatever [be] your cause, it is a lost cause unless we control population [growth]”. Note the phrase “whatever your cause”. Ehrlich meant to say, and I too think so, the cause may be environmental protection, saving the earth, protecting biodiversity, overcoming poverty and unemployment, women’s liberation, preventing racist and ethnic conflicts and cleansings, preventing huge unwelcome migration flows, preventing crime, fighting modern-day slavery, bringing peace in the world, creating a socialist world order etc. etc. etc., in all cases stopping population growth is a very important factor. Sure, that will in no case be enough. But that is an essential part of the solutions.

Note that in the equation cited above, there is no mention of capitalism. Instead, we find there the two factors technology and affluence. We can call (and we generally do call) the product of T x A (production of affluence by means of industrial technologies) industrialism, of which there has until now been two main varieties: the capitalist one and the planned socialist one (of the soviet type). Nothing will be gained for saving the ecological balance of the Earth if only capitalism is replaced with socialism, and ruling socialists then try to increase production at a higher rate, which they must do under the pressure of a growing population which, moreover, develops higher ambitions and aspirations, and demands all the good things that middle class Americans enjoy.

(2) Modern-day old-socialists do not deny the existence of an ecological problem. They have also developed several pseudo-solutions such as “clean” and “renewable” energies and materials, efficiency revolution, decoupling of GDP growth from resource use etc.

It’s good that Richard rejects the idea that green capitalism can save us. But why can’t it? “Because”, he writes, “companies can’t commit economic suicide to save the humans. There’s just no solution to our crisis within the framework of any conceivable capitalism.” This is good, but not enough. Because there are old-socialists (I know many in Germany) who believe that it is only individual capitalists/companies and the system capitalism that are preventing a rapid transition to 100 percent clean renewable energies and 100 percent recycling of all materials. Thanks to these possibilities, they believe, old-socialist type of industrialism, and even economic and population growth, can be reconciled with the requirements of sustainability. I don’t think that is possible, and I have also earlier elaborately explained why.2 Said briefly, “renewable energies” are neither clean nor renewable, and 100 percent recycling is impossible because the Entropy Law also applies to matter. What Richard thinks is not clear from this article of his. It is necessary to make his thoughts on this point clear.

Is Bottom-up Democracy of Any Use in the Transition Period?

(3) Richard writes, “Rational planning requires bottom-up democracy.” I do not understand the connection between the two, planning and democracy. At the most, one could say that for better planning for the villages, the planning commission should also listen to the villagers. But at the national level? Should, e.g., the inhabitants of each and every 500 souls village in the Ganges basin codetermine in a bottom up democratic planning process how the waters of the said river and its tributaries should be distributed among ca. 500 million inhabitants of the basin? If that were ever to be attempted, the result would be chaos, not planning. Moreover, how do you ensure that the villagers are capable of understanding the national interest and overcoming their particular interests? Such phrases are only illusions.

In his 6th thesis, Richard sketches a rosy, idealistic picture of a future eco-socialist society and its citizens. That may be attractive for him, me and other eco-socialists. But this future lies in distant future. First we would need a long transition period of contracting economies, and that would cause a lot of pain to millions of people spoilt by consumerism or promises of a consumerist future. We shall have to convince such people, and that would be an altogether difficult job. We should tell them the truth, namely that austerity is necessary for saving the earth. We can promise them only one thing, namely that all the pains and burdens as well as the benefits of austerity will be equitably distributed among all.

What to Do About Jobs?

(4) Richard writes: “Needless to say, retrenching and closing down such industries would mean job losses, millions of jobs from here to ChinaYet if we don’t shut down those unsustainable industries, we’re doomed.” And then he puts the question “What to do?” We can be sure that all people who wholly depend on a paid job for their livelihood, whom we must also win over, will confront us with this jobs question. Let me finish my contribution to this conversation with an answer to this question. 

There is not much use talking to ourselves, the already converted. We need to start work, immediately and all over the world, especially in those countries where poverty and unemployment is very high. We know that, generally, these countries are also those where population growth is very high. People from the rich countries cannot simply tell their people, sorry, we have to close down many factories and we cannot further invest in industrializing your countries. But the former can tell the latter that they can help them in controlling population growth. The latter will understand easily that it is an immediately effective way to reduce poverty and unemployment. A massive educative campaign will of course be necessary in addition to concrete monetary and technical help.

In the rich countries, contrary to what Richard perhaps thinks, it will not be possible to provide new equivalent jobs to replace those jobs we need to abolish. For such countries, reducing working hours and job-sharing in the short term, and, in the long term, ostracizing automation and labor-saving technologies, and using labor-intensive methods of production instead, are together the only solution. That is already known. Another thing that would be needed is to negate free trade and international competition. However, it must also be said openly that high wages and salaries cannot be earned under such circumstances. 

We eco-socialist activists must begin the work with a massive world-wide political campaign in favor of such ideas and policies.

Notes and References

1. Smith, Richard (2017) “ Climate Crisis and Managed Deindustrialization: Debating Alternatives to Ecological Collapse.”

2. My views expressed in this article have been elaborately presented in my book:
Eco-Socialism or Eco-Capitalism? – A Critical Analysis of Humanity’s Fundamental Choices (1999). London: Zed Books,  and in various articles published in my blog-site

By George…… he finally gets it…….

7 12 2017

Everything Must Go

Economic growth will destroy everything. There’s no way of greening it – we need a new system.

By George Monbiot, published in the Guardian 22nd November 2017



George Monbiot

Everyone wants everything – how is that going to work? The promise of economic growth is that the poor can live like the rich and the rich can live like the oligarchs. But already we are bursting through the physical limits of the planet that sustains us. Climate breakdown, soil loss, the collapse of habitats and species, the sea of plastic, insectageddon: all are driven by rising consumption. The promise of private luxury for everyone cannot be met: neither the physical nor the ecological space exists.

But growth must go on: this is everywhere the political imperative. And we must adjust our tastes accordingly. In the name of autonomy and choice, marketing uses the latest findings in neuroscience to break down our defences. Those who seek to resist must, like the Simple Lifers in Brave New World, be silenced – in this case by the media. With every generation, the baseline of normalised consumption shifts. Thirty years ago, it was ridiculous to buy bottled water, where tap water is clean and abundant. Today, worldwide, we use a million plastic bottles a minute.

Every Friday is a Black Friday, every Christmas a more garish festival of destruction. Among the snow saunasportable watermelon coolers and smart phones for dogs with which we are urged to fill our lives, my #extremecivilisation prize now goes to the PancakeBot: a 3-D batter printer that allows you to eat the Mona Lisa or the Taj Mahal or your dog’s bottom every morning. In practice, it will clog up your kitchen for a week until you decide you don’t have room for it. For junk like this we’re trashing the living planet, and our own prospects of survival. Everything must go.

The ancillary promise is that, through green consumerism, we can reconcile perpetual growth with planetary survival. But a series of research papers reveal that there is no significant difference between the ecological footprints of people who care about their impacts and people who don’t. One recent article, published in the journal Environment and Behaviour, finds that those who identify themselves as conscious consumers use more energy and carbon than those who do not.

Why? Because, environmental awareness tends to be higher among wealthy people. It is not attitudes that govern our impacts on the planet, but income. The richer we are, the bigger our footprint, regardless of our good intentions. Those who see themselves as green consumers, the paper found, “mainly focus on behaviours that have relatively small benefits.”

I know people who recycle meticulously, save their plastic bags, carefully measure the water in their kettles, then take their holidays in the Caribbean, cancelling their environmental savings 100-fold. I’ve come to believe that the recycling licences their long-haul flights. It persuades people they’ve gone green, enabling them to overlook their greater impacts. [I know people like that too…]

None of this means that we should not try to reduce our impacts, but we should be aware of the limits of the exercise. Our behaviour within the system cannot change the outcomes of the system. It is the system that needs to change.

Research by Oxfam suggests that the world’s richest 1% (if your household has an income of £70,000 or more, this means you) produce around 175 times as much carbon as the poorest 10%. How, in a world in which everyone is supposed to aspire to high incomes, can we avoid turning the Earth, on which all prosperity depends, into a dust ball?

By decoupling, the economists tell us: detaching economic growth from our use of materials. So how well is this going? A paper in the journal PlosOne finds that while in some countries relative decoupling has occurred, “no country has achieved absolute decoupling during the past 50 years.” What this means is that the amount of materials and energy associated with each increment of GDP might decline, but, as growth outpaces efficiency, the total use of resources keeps rising. More importantly, the paper reveals that, in the long term, both absolute and relative decoupling from the use of essential resources is impossible, because of the physical limits of efficiency.

A global growth rate of 3% means that the size of the world economy doubles every 24 years. This is why environmental crises are accelerating at such a rate. Yet the plan is to ensure that it doubles and doubles again, and keeps doubling in perpetuity. In seeking to defend the living world from the maelstrom of destruction, we might believe we are fighting corporations and governments and the general foolishness of humankind. But they are all proxies for the real issue: perpetual growth on a planet that is not growing.

Those who justify this system insist that economic growth is essential for the relief of poverty. But a paper in the World Economic Review finds that the poorest 60% of the world’s people receive only 5% of the additional income generated by rising GDP. As a result, $111 of growth is required for every $1 reduction in poverty. This is why, on current trends, it would take 200 years to ensure that everyone receives $5 a day. By this point, average per capita income will have reached $1m a year, and the economy will be 175 times bigger than it is today. This is not a formula for poverty relief. It is a formula for the destruction of everything and everyone.

When you hear that something makes economic sense, this means it makes the opposite of common sense. Those sensible men and women who run the world’s treasuries and central banks, who see an indefinite rise in consumption as normal and necessary, are beserkers, smashing through the wonders of the living world, destroying the prosperity of future generations to sustain a set of figures that bear ever less relation to general welfare.

Green consumerism, material decoupling, sustainable growth: all are illusions, designed to justify an economic model that is driving us to catastrophe. The current system, based on private luxury and public squalor, will immiserate us all: under this model, luxury and deprivation are one beast with two heads.

We need a different system, rooted not in economic abstractions but in physical realities, that establish the parameters by which we judge its health. We need to build a world in which growth is unnecessary, a world of private sufficiency and public luxury. And we must do it before catastrophe forces our hand.

Economic growth will destroy everything. There’s no way of greening it – we need a new system.

By George Monbiot, published in the Guardian 22nd November 2017

YES George……  we need a revolution.