Beyond Hope

2 02 2020

Four year old article published on Orion…… thought you lot would enjoy it.

THE MOST COMMON WORDS I hear spoken by any environmentalists anywhere are, We’re fucked. Most of these environmentalists are fighting desperately, using whatever tools they have — or rather whatever legal tools they have, which means whatever tools those in power grant them the right to use, which means whatever tools will be ultimately ineffective — to try to protect some piece of ground, to try to stop the manufacture or release of poisons, to try to stop civilized humans from tormenting some group of plants or animals. Sometimes they’re reduced to trying to protect just one tree.

Here’s how John Osborn, an extraordinary activist and friend, sums up his reasons for doing the work: “As things become increasingly chaotic, I want to make sure some doors remain open. If grizzly bears are still alive in twenty, thirty, and forty years, they may still be alive in fifty. If they’re gone in twenty, they’ll be gone forever.”

But no matter what environmentalists do, our best efforts are insufficient. We’re losing badly, on every front. Those in power are hell-bent on destroying the planet, and most people don’t care.

Frankly, I don’t have much hope. But I think that’s a good thing. Hope is what keeps us chained to the system, the conglomerate of people and ideas and ideals that is causing the destruction of the Earth.

To start, there is the false hope that suddenly somehow the system may inexplicably change. Or technology will save us. Or the Great Mother. Or beings from Alpha Centauri. Or Jesus Christ. Or Santa Claus. All of these false hopes lead to inaction, or at least to ineffectiveness. One reason my mother stayed with my abusive father was that there were no battered women’s shelters in the ’50s and ’60s, but another was her false hope that he would change. False hopes bind us to unlivable situations, and blind us to real possibilities.

Does anyone really believe that Weyerhaeuser is going to stop deforesting because we ask nicely? Does anyone really believe that Monsanto will stop Monsantoing because we ask nicely? If only we get a Democrat in the White House, things will be okay. If only we pass this or that piece of legislation, things will be okay. If only we defeat this or that piece of legislation, things will be okay. Nonsense. Things will not be okay. They are already not okay, and they’re getting worse. Rapidly.

But it isn’t only false hopes that keep those who go along enchained. It is hope itself. Hope, we are told, is our beacon in the dark. It is our light at the end of a long, dark tunnel. It is the beam of light that makes its way into our prison cells. It is our reason for persevering, our protection against despair (which must be avoided at all costs). How can we continue if we do not have hope?

We’ve all been taught that hope in some future condition — like hope in some future heaven — is and must be our refuge in current sorrow. I’m sure you remember the story of Pandora. She was given a tightly sealed box and was told never to open it. But, being curious, she did, and out flew plagues, sorrow, and mischief, probably not in that order. Too late she clamped down the lid. Only one thing remained in the box: hope. Hope, the story goes, was the only good the casket held among many evils, and it remains to this day mankind’s sole comfort in misfortune. No mention here of action being a comfort in misfortune, or of actually doing something to alleviate or eliminate one’s misfortune.

The more I understand hope, the more I realize that all along it deserved to be in the box with the plagues, sorrow, and mischief; that it serves the needs of those in power as surely as belief in a distant heaven; that hope is really nothing more than a secular way of keeping us in line.

Hope is, in fact, a curse, a bane. I say this not only because of the lovely Buddhist saying “Hope and fear chase each other’s tails,” not only because hope leads us away from the present, away from who and where we are right now and toward some imaginary future state. I say this because of what hope is.

More or less all of us yammer on more or less endlessly about hope. You wouldn’t believe — or maybe you would — how many magazine editors have asked me to write about the apocalypse, then enjoined me to leave readers with a sense of hope. But what, precisely, is hope? At a talk I gave last spring, someone asked me to define it. I turned the question back on the audience, and here’s the definition we all came up with: hope is a longing for a future condition over which you have no agency; it means you are essentially powerless.

I’m not, for example, going to say I hope I eat something tomorrow. I just will. I don’t hope I take another breath right now, nor that I finish writing this sentence. I just do them. On the other hand, I do hope that the next time I get on a plane, it doesn’t crash. To hope for some result means you have given up any agency concerning it. Many people say they hope the dominant culture stops destroying the world. By saying that, they’ve assumed that the destruction will continue, at least in the short term, and they’ve stepped away from their own ability to participate in stopping it.

I do not hope coho salmon survive. I will do whatever it takes to make sure the dominant culture doesn’t drive them extinct. If coho want to leave us because they don’t like how they’re being treated — and who could blame them? — I will say goodbye, and I will miss them, but if they do not want to leave, I will not allow civilization to kill them off.

When we realize the degree of agency we actually do have, we no longer have to “hope” at all. We simply do the work. We make sure salmon survive. We make sure prairie dogs survive. We make sure grizzlies survive. We do whatever it takes.

When we stop hoping for external assistance, when we stop hoping that the awful situation we’re in will somehow resolve itself, when we stop hoping the situation will somehow not get worse, then we are finally free — truly free — to honestly start working to resolve it. I would say that when hope dies, action begins.

PEOPLE SOMETIMES ASK ME, “If things are so bad, why don’t you just kill yourself?” The answer is that life is really, really good. I am a complex enough being that I can hold in my heart the understanding that we are really, really fucked, and at the same time that life is really, really good. I am full of rage, sorrow, joy, love, hate, despair, happiness, satisfaction, dissatisfaction, and a thousand other feelings. We are really fucked. Life is still really good.

Many people are afraid to feel despair. They fear that if they allow themselves to perceive how desperate our situation really is, they must then be perpetually miserable. They forget that it is possible to feel many things at once. They also forget that despair is an entirely appropriate response to a desperate situation. Many people probably also fear that if they allow themselves to perceive how desperate things are, they may be forced to do something about it.

Another question people sometimes ask me is, “If things are so bad, why don’t you just party?” Well, the first answer is that I don’t really like to party. The second is that I’m already having a great deal of fun. I love my life. I love life. This is true for most activists I know. We are doing what we love, fighting for what (and whom) we love.

I have no patience for those who use our desperate situation as an excuse for inaction. I’ve learned that if you deprive most of these people of that particular excuse they just find another, then another, then another. The use of this excuse to justify inaction — the use of any excuse to justify inaction — reveals nothing more nor less than an incapacity to love.

At one of my recent talks someone stood up during the Q and A and announced that the only reason people ever become activists is to feel better about themselves. Effectiveness really doesn’t matter, he said, and it’s egotistical to think it does.

I told him I disagreed.

Doesn’t activism make you feel good? he asked.

Of course, I said, but that’s not why I do it. If I only want to feel good, I can just masturbate. But I want to accomplish something in the real world.

Why?

Because I’m in love. With salmon, with trees outside my window, with baby lampreys living in sandy streambottoms, with slender salamanders crawling through the duff. And if you love, you act to defend your beloved. Of course results matter to you, but they don’t determine whether or not you make the effort. You don’t simply hope your beloved survives and thrives. You do what it takes. If my love doesn’t cause me to protect those I love, it’s not love.

A WONDERFUL THING happens when you give up on hope, which is that you realize you never needed it in the first place. You realize that giving up on hope didn’t kill you. It didn’t even make you less effective. In fact it made you more effective, because you ceased relying on someone or something else to solve your problems — you ceased hoping your problems would somehow get solved through the magical assistance of God, the Great Mother, the Sierra Club, valiant tree-sitters, brave salmon, or even the Earth itself — and you just began doing whatever it takes to solve those problems yourself.

When you give up on hope, something even better happens than it not killing you, which is that in some sense it does kill you. You die. And there’s a wonderful thing about being dead, which is that they — those in power — cannot really touch you anymore. Not through promises, not through threats, not through violence itself. Once you’re dead in this way, you can still sing, you can still dance, you can still make love, you can still fight like hell — you can still live because you are still alive, more alive in fact than ever before. You come to realize that when hope died, the you who died with the hope was not you, but was the you who depended on those who exploit you, the you who believed that those who exploit you will somehow stop on their own, the you who believed in the mythologies propagated by those who exploit you in order to facilitate that exploitation. The socially constructed you died. The civilized you died. The manufactured, fabricated, stamped, molded you died. The victim died.

And who is left when that you dies? You are left. Animal you. Naked you. Vulnerable (and invulnerable) you. Mortal you. Survivor you. The you who thinks not what the culture taught you to think but what you think. The you who feels not what the culture taught you to feel but what you feel. The you who is not who the culture taught you to be but who you are. The you who can say yes, the you who can say no. The you who is a part of the land where you live. The you who will fight (or not) to defend your family. The you who will fight (or not) to defend those you love. The you who will fight (or not) to defend the land upon which your life and the lives of those you love depends. The you whose morality is not based on what you have been taught by the culture that is killing the planet, killing you, but on your own animal feelings of love and connection to your family, your friends, your landbase — not to your family as self-identified civilized beings but as animals who require a landbase, animals who are being killed by chemicals, animals who have been formed and deformed to fit the needs of the culture.

When you give up on hope — when you are dead in this way, and by so being are really alive — you make yourself no longer vulnerable to the cooption of rationality and fear that Nazis inflicted on Jews and others, that abusers like my father inflict on their victims, that the dominant culture inflicts on all of us. Or is it rather the case that these exploiters frame physical, social, and emotional circumstances such that victims perceive themselves as having no choice but to inflict this cooption on themselves?

But when you give up on hope, this exploiter/victim relationship is broken. You become like the Jews who participated in the Warsaw Ghetto Uprising.

When you give up on hope, you turn away from fear.

And when you quit relying on hope, and instead begin to protect the people, things, and places you love, you become very dangerous indeed to those in power.

In case you’re wondering, that’s a very good thing.

Derrick Jensen is the author of over twenty books, including Endgame. He is a former Orion columnist and contributor to dozens of publications.





Problems, Predicaments, and Technology

27 11 2019

ERIK MICHAELS·FRIDAY, NOVEMBER 22, 2019·

We often see people bring out certain ideas that they claim are some sort of “solution” or that “they work” and I want to try to explain why (once again) these ideas are nothing more than ideas and not “solutions” of any sort. One of the things I most would like to get others to see is the bigger picture. Many people focus on reductionist ideas such as non-renewable “renewable” energy, or alternative energy ideas such as hydrogen, or technological ideas, but fail to see how those ideas don’t really change anything and only allow for continued environmental destruction (and consolidate capital in the hands of the elite) instead.

Before I go any further, I should make it clear that climate change (and most of the topics in our files) is a predicament. A predicament has an outcome, not a solution or answer. Solutions and answers are reserved for PROBLEMS. Many people get these two mixed up and tend to see predicaments as problems. Wikipedia calls a predicament a “wicked problem” but this doesn’t change the simple fact that predicaments or dilemmas do not have solutions (https://en.wikipedia.org/wiki/Wicked_problem).

One of the first things I constantly harp about is technology. Technology has been great for those of us who can afford to use it, but it came at a huge cost to the environment AND to us over the long haul. It is our use of technology which CONTINUES the exponential expansion of the predicaments we face and it is our insistence upon not only using existing technology but on developing NEW technology to “solve” the predicaments technology caused to begin with that is itself one of the biggest parts of our predicaments.

Technology REQUIRES three things: mining (extraction), energy use (fossil fuel burning in most cases), and industrial civilization (the entire system we are embedded within and live within). Because these three things (along with technology use itself) are unsustainable and are killing all life on this planet, it is technology use which itself is unsustainable. This makes ANYTHING requiring technology under today’s conditions only capable of further destruction of our biosphere. Technology includes the wheel, fire, and agriculture and modern agriculture combines all three of these. Some folks have brought up regenerative agriculture as one of these so-called “solutions” that they believe will help. Regenerative agriculture can indeed “work” to do things like sequestering small amounts of carbon in soil, but what these folks have forgotten is that it does nothing to stop industrial civilization upon which agriculture is the bedrock of to begin with. As long as industrial civilization continues, so too does the continuing worsening of the biosphere upon which we depend. This makes agriculture of ALL types guilty of allowing the continuation of the very system destroying us. In addition, as the climate changes and extreme weather events worsen, ALL agriculture will suffer as a result.

This is where the fault of logic is – it is similar to the smoker who decides to treat his addiction to nicotine with more nicotine in a different form (such as a “patch” or “lozenge” or e-cigarette or chewing tobacco). The same thing can be said of utilizing different energy sources to “replace” fossil fuels. We are simply treating our addiction to energy with more energy in a never-ending vicious circle. As long as we don’t recognize our addiction, we wind up continuing the hamster wheel in a slightly different form while continuing to cause yet more damage.

Don’t get me wrong, this isn’t to throw the baby out with the bathwater and claim that none of these ideas have any redeeming qualities, as many of them do. Provided the right conditions are met with regenerative ag, it CAN sequester carbon in the soil. In the nicotine example, reducing nicotine intake by utilizing other sources and then reducing the amount of nicotine gradually CAN help a smoker quit permanently. Ocean fertilization CAN help promote phytoplankton growth if several other conditions are met at the same time. But none of them stop industrial civilization, so the ongoing damage to the environment continues unabated.

Not until society realizes that technology itself is part of the predicaments in and of itself will people come to realize that technology can never solve what it has caused – it can only make conditions worse.

Techno-fix futures will only accelerate climate chaos—don’t believe the hype:

https://phys.org/news/2019-10-techno-fix-futures-climate-chaosdont-hype.html





Unpacking Extinction Rebellion — Part IV: The Way Forward

7 11 2019

Kim Hill

Having published parts I II and III of Kim Hill’s excellent XR Rebellion unpacking series, I’ve really been hanging out for part IV which seemed to take forever to get published…… well, was t ever worth waiting for, it’s a rip roaring article, easily the best of the series. I hope you enjoy it as much as I did.

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Image: Roseanne de Lange

Part IPart IIPart III

As we’ve seen from the first three parts of this series, the current goals and tactics of Extinction Rebellion and the climate movement are leading us in the wrong direction. An entirely different strategy is needed if we are to have any hope of building an effective movement to end corporate control and the industries destroying the planet and all who live here.

More effective solutions

A movement that is serious about extinction and climate change needs to address the root problems: capitalism, the industrial system, a culture that sees life as a resource to be exploited, and the infrastructure that holds it all together. It needs to have clear goals, that can’t be diluted or used to manipulate and misdirect the movement. It needs to take action immediately, not in several years’ time. And it needs to target the weak points in the system, where it can have the most impact for the least effort.

The misdirection of Extinction Rebellion has come about because most urban dwellers have only an abstract idea of nature, as they don’t depend on it directly for their food, water and shelter. Their relationship with nature is mediated by the economic system, which provides for their needs by stealing resources from elsewhere and selling them on for profit. The rebels are led to believe that the extractive economy is necessary for survival, and that new industries and investments offer benefits to humans and wild nature. So city folks are more than willing to take to the streets to defend the very system that is crushing the life out of us all. It’s a form of collective Stockholm syndrome, on a global scale.

Effective solutions require rebels to have a direct relationship with the natural world. To defend nature requires love, which is a constant, reciprocal relationship, which means listening, observing, giving and receiving, and being in communion on a daily basis.

To be effective, rebels need to identify not as a citizen, consumer or worker, demanding action from business and government, but as a living being, interdependent with all life. To identify with the living world is to see the entire planet as an extension of the self, so action taken to defend nature is an act of self-defence.

Demanding that governments and corporations change will only lead (and has already led) to changes that give them more power. The entire social and legal structure that puts them in a position of power needs to be dismantled. This violent arrangement is not deserving of the respect of polite demands and peaceful protest.

Being effective requires a healthy mistrust of anyone offering technological or market-based solutions, and requires asking a whole lot of uncomfortable questions. The capture of this rebellion has depended on the lack of questioning (and probably more to the point, lack of answers) as to what net-zero emissions actually means, what the rebellion aims to achieve, and what the proposed solutions really entail. Always respond to any proposal with ‘what does this mean in practice? and who benefits from this?’

The burning of fossil fuels needs to stop. Not because it is releasing carbon dioxide to the atmosphere, but because it is powering an industrial economy that is wiping out all life. The impacts of industrialism cannot be offset, decarbonised, decoupled from economic growth, exported to the third world, or made sustainable. Fossil fuels power mining, agriculture, shipping, aviation, road and rail transport, land clearing, manufacturing, plastics, the electricity grid, and imperialist wars. Dismantling the infrastructure of oil and gas would drastically reduce the impacts of these industries. Some possible approaches to achieve this are offered by Stop Fossil Fuels, which “researches and disseminates strategies and tactics to halt fossil fuel combustion as fast as possible.”

The goal needs to be not to Make Your Voice Heard, or cause a temporary, symbolic disruption to industrial activity, but to permanently shut down the industries that are causing harm. A single drone attack on a Saudi oil processing facility this September reduced Saudi Arabia’s oil production by 50%, an action which has had more impact on the fossil fuel industry than the environmental movement ever has. No-one was harmed. The Movement for the Emancipation of the Niger Delta (MEND), by sabotaging fossil fuel infrastructure in Nigeria, have been able to reduce the country’s oil production by half. Ruby Montoya and Jessica Reznicek, in burning holes in the Dakota Access Pipeline, were 1000 times more efficient in terms of material impact on oil production than the entire #NoDAPL campaign. And to demonstrate that government and business will never be on board with efforts that genuinely reduce fossil fuel extraction, they are facing more than 100 years in prison, despite harming no-one.

Principles for effective action

Be on the side of the living. The biosphere, endangered species, indigenous cultures and the third world don’t need development, investment, technology, corporate ambition and sustainable infrastructure. They don’t need business opportunities and economic growth. They need all these things to stop. Those on the side of industry advocate for sustainability, aiming to sustain the destructive system for as long as possible, and have brought environmentalists across to their side. The industrial system is a war on people and planet, and taking the side of the living means being willing to fight in defence of life, and oppose efforts to sustain industry and growth.

Learn from history. The rebellion has become disconnected from the struggles of the past, which has limited its tactics to civil disobedience, cutting off the possibilities of using tactics that have been successful in historical campaigns for justice. The book Full Spectrum Resistance offers lessons from movements of the past, and principles and strategies that can be applied to current struggles for social and ecological justice.

Ancient wisdom offers ways to live in harmony with the natural world. Learning about the traditional cultures of your ancestry, as well as those of the land where you live, can provide guidance towards rebuilding a genuinely sustainable land-based culture, and strategies for land and community defence.

Drop the attachment to nonviolence. The culture of industrial capitalism is based on systemic violence. To adhere to individual nonviolence in this context is to be complicit in the ongoing violence of imperialism, patriarchy, and resource extraction. The primary goal of an effective environmental movement needs to be to stop the violence.

Nonviolence is a tactic that is only available to the privileged, those who are not personally experiencing the effects of ecocide. Those who are directly under attack from destructive industries don’t have that option, and need to defend themselves and their land with weapons. Solidarity means being willing to fight alongside them, to follow their leadership and support their tactics.

Adults need to take the lead. The targeting of young people by the corporate-led climate movement has been deliberate. It is easier to manipulate their fears, and they can be convinced that the campaigning tactics used in the past have been ineffective, and that the new way of campaigning is better. This creates a separation between the generations, and interferes with any learning about historical movements. It also presents adults as incapable of taking action themselves, requiring young people to take responsibility for guiding them.

This is not the way to build a healthy culture of resistance. Adults need to take responsibility, and create a world that nurtures the next generation. Teaching young people about all the world’s problems and expecting them to take it all on is morally awful, and also repeating this same tactic for generations is clearly not going to work, if everyone just keeps passing their problems down the line. Children need to enjoy their childhood in a healthy culture. Young people are of course welcome to get involved in resistance work, and their energy and new ideas are essential, but they shouldn’t be made to feel it is their responsibility to guide adults.

Get political. Creating meaningful change requires a solid foundation of understanding of how political power works, and how change happens. By adhering to a principle of being non-political, XR shuts down any discussion of the politics influencing the movement, and prevents rebels from engaging in any political change. Rebels who engage in political discussion or advocate for political goals or strategies get excluded, which of course serves the interests of those who are manipulating the rebellion for their own political goals. Goals that no-one is allowed to talk about, because that would be political. See how this works? Only people with limited awareness of politics can realistically comply with the principle of remaining non-political, and these are the people who are most easily led into supporting goals that oppose their interests.

Set clear goals. Having vague goals that can appeal to a wide range of people is useful if the only purpose of the movement is to appeal to a wide range of people, but those who actually want to get things done need to be specific on what they want to get done. The goals need to be clear so that they can’t be used to redirect the movement, and there needs to be a realistic strategy for how they will be achieved.

You don’t have to include everyone. The principle of inclusion is promoted by the corporate campaigners because it prevents any real change. When all political views are included, there is no possibility of forming shared goals or effective strategies. Serious activism requires people who are dedicated and willing to take risks for the cause, and should only include people who have integrity and can take on the responsibilities. Everyone is of course welcome to support and contribute, but including people who are not fully committed will only hold back those who are.

Being included in the climate movement has set back indigenous struggles, as indigenous people are expected to set aside their own causes to focus on the goals of climate action, which are often in opposition to their interests. Rather than aiming to include indigenous people, third world movements, and other marginalised groups, predominantly white movements would do well to instead offer support and solidarity to autonomous struggles, to avoid co-opting or reinforcing existing power dynamics. A principle of inclusion is embraced by the white middle-class people leading the rebellion as it makes them feel good about their identity as inclusive people, but this comes at the expense of those being included. Inclusion of marginalised people in white-led capitalist movements is colonisation. White people need to position themselves as the back-up rather than the centre.

It should go without saying that the inclusion of corporations, the World Economic Forum, banks, and the military and police force that exist to defend them, is a barrier to forming a movement that can dismantle these institutions. When ‘we’re all in this together’, those who are being exploited by capitalism are required to align themselves with those who are profiting from their exploitation. This arrangement only serves the interests of those in power, and perpetuates the system. XR claims that “we live in a toxic system, but no one individual is to blame”, which renders invisible the industries and structures of power that created the toxic system, and refuses to acknowledge that there are individuals who benefit from keeping it in place. Which leaves ordinary people identifying with the destructive economic system and blaming themselves, rather than collectively detoxifying by eradicating the entire capitalist economy.

Noticeably absent from all this performative inclusivity are the billions of living beings under threat of extinction, those whose interests XR claims to represent, yet whose names and needs for defence I’ve never heard mentioned in any of the rebellion’s discussions.

Abandon climate as an issue to rally around. Climate change is an effect of capitalism and the industrial system, and only one of many. It is not a separate issue that can be addressed on its own. Effective action needs to address the root causes. The climate issue has been thoroughly obfuscated by those who seek to benefit from manipulating the discussion. Studying and debating climate change is distracting us from taking action to address the underlying structural causes of ecological collapse.

Organise, not mobilise. XR’s strategy is predominantly based on mobilising — getting large numbers of people to come together in mass actions as individuals, rather than organising collectively on creating change on issues that directly affect them in their own neighbourhoods. The majority of rebels are simply part of a crowd at an action, rather than participating in political education, developing personal agency and leadership skills, and engaging with the wider community. Mobilising has some value as a tactic, but needs to be just one part of a broader strategy, and is unlikely to be effective on its own. Focusing exclusively on mobilising reinforces power structures and doesn’t lead to the necessary social changes.

Engage in decisive rather than symbolic actions. Standing in the street holding a banner and shouting slogans at no-one is not going to change the world. XR’s strategy of civil disobedience by blocking traffic has the effect of disrupting the lives of ordinary people on their way to work to earn a living. Effective action needs to target not working people, but the corporations and industries that are causing environmental and social devastation. Capitalism is already making people’s lives difficult enough without the rebels’ contribution. Making people aware of the issues doesn’t lead to change in itself. Decisive action means directly targeting the physical infrastructure of the industrial system, and undermining the legal and social structures that sanction it.

Create the future. Stopping the destructive system and creating a better world starts with believing that things can get better, and collectively we have the power to make that happen. Grieving the future is not going to get us there. Grieve for what has been lost, sure, but getting stuck in negativity about the future can create a global nocebo effect: if enough people genuinely believe we’re all going to die, then that’s probably what will happen. We don’t have to stay trapped in a culture of violence, isolation, suburbia, employment, junk food, debt, electricity, toxicity, traffic jams, social media and antidepressants. We can envision and create a world without these things, where humans live in healthy communities within their natural environments, not separate and imposed over top of them.

The way forward

Many people involved in XR are seeing the cracks in the green façade. There are some in the rebellion who support the goals of economic growth and the fourth industrial revolution, and don’t care about the natural world. But there are many more who care deeply, and are willing to take direct action and risk their own lives in defence of the greater web of life.

Every rebel needs to make a choice: are you on the side of the industrial economy, or on the side of the living planet? Because you can’t have both, and if you choose the economy, you’re taking away the future of every living being (including yourself), and that’s really not very nice. And there’s no room for half measures. More than 90% of the world’s rainforests have been lost to deforestation. Over 300 tons of topsoil are lost every minute. Corporations dump five million gallons of toxins into the ocean every day. One species goes extinct every 15 minutes. More than 90% of large fish in the oceans are gone, and there is 10 times as much plastic as phytoplankton in the oceans. There’s definitely no space here for economy-saving Climate Action.

The movement is already huge, and momentum is building. The economy is failing, and on the brink of collapse. An organised, committed, strategic movement that targets the critical nodes of the economic system has the potential to take it down completely.

We have millions of years of evolution on our side. Our ancestors have fought off predators and forces that could have destroyed them, and survived long enough to reproduce. Every person reading this has this heritage. We can fight for our lives and survive this. We’ve been doing it for millions of years, and with a collective act of self-defence, we can keep on for millions more.

Be guided by the courage of your wild heart, not the fears of your domesticated mind. Ask the wild creatures what they would do if they had your resources. And listen. Then act. Always, always, speak and act on behalf of those who can’t. Those who would take down all the structures that stand in the way of life.

No expectations that the government or business will save us. No demands. No compromise. No shiny illusions of net-zero, carbon-neutral, future-proofing, renewable, climate-friendly bullshit. No green capitalism, clean growth, decarbonised economies or whatever other meaningless marketing slogans corporations use to sell fake protests.

An effective movement to reverse the trend of ongoing extractivism that’s leading us toward total extinction won’t be dependent on governments and businesses taking action in response to street protests. It will require communities to work together to take down the infrastructure of the extractive industries in their own neighbourhoods, and rebuild a culture based on living in harmony with the land that sustains us. It requires an allegiance to the living world, not to the system of laws and proper channels that exist to protect those who benefit from extraction, exploitation and extinction.

The path to a better world won’t come from a fear of atmospheric gases, and demands for investment in infrastructure and industry. It needs to come out of a place of love for the natural world, and from ancient wisdom. It will come from listening to the land where you live, and taking action to defend it. Let the Earth and those who maintain relationships with their land be our teachers and guides.





How collective intelligence can change your world, right now

21 09 2019

Published by INSURGE INTELLIGENCE, and written by my favourite journalist Nafeez Ahmed, a crowdfunded investigative journalism project for people and planet. Please support them to keep digging where others fear to tread.

INSURGE INTELLIGENCE is the only newsfeed I actually pay for, so hopefully they won’t get upset with me republishing this outstanding article…

So you want to change the world. Then grab a drink, sit down, and buckle up for a deep dive into the dynamics of system transformation. The system out there that you’re fighting is inside you. We cannot defeat it in the world until we rewire ourselves from the ground up. It’s not easy. It’s the hardest thing we’ve ever done, because it cuts across all dimensions of our life, and to the deepest recesses of our being. Because we are products of the system, until we choose not to be. But that choice, that red pill, is a lot more difficult to swallow than we might assume. It requires becoming more than what we think we are; and empowering others to do the same. The trajectory of this document is not an easy journey, not least because it’s one I’m still on. It’s dense, demanding and disciplining. Think of it as a collection of field notes attempting to distill some of the most important tools I’ve stumbled upon. The concepts, ideas and narrative that unfold below develop the foundations of a knowledge framework, a way of being, and a practice that draws on everything I’ve learned and developed as a journalist, an academic, a systems theorist, a social entrepreneur, an organisational strategist, a communications executive, a change activist, a husband, a dad, a brother, a son, a friend, an enemy, and a human being who along with some successes makes many mistakes and fails numerous times, but endeavours to learn from my mistakes and failings. This is still merely a preliminary work, which of course draws widely on and integrates the pioneering works of others. There are also gaps, and so it goes without saying that any errors, mistakes or oversights are mine and mine alone. I hope that it can help you in your own journey as a fellow traveller on spaceship earth, even if only in some small way.


We face a convergence of escalating, interlinked crises. Every day, as these crises accelerate, the capacity to address them meaningfully seems to diminish. Not only are our institutions largely incapable of understanding how these crises fit together as symptoms of a deeper overarching systemic crisis, they are increasingly overwhelmed by their impacts.

We find ourselves at the threshold of a civilisational crisis – an evolutionary crisis – the likes of which we have never experienced before, one which potentially threatens the very survival of the human species. Even without that, the mounting pressures in the form of environmental destruction, the prevalence of war, the risks of nuclear annihilation, escalating inequalities, rising xenophobia, increasing authoritarianism, dangers to supply chains, volatile markets, epidemics of mental illness, gun violence, violence against women, all represent at once flaws in our current paradigm, and opportunities to move beyond it.

These crises escalate and deepen at all scales – global, regional, national, local. They impact on us through myriad ways, on our governments, our intergovernmental organisations, our nations, our societies, our communities, our cultures, our businesses, our companies, our nonprofits, our social enterprises, our selves, our bodies, our minds, our hearts, our spirits.

And so we face an evolutionary moment: we either succumb to the converging catastrophes of civilisational decline, or we grasp an opportunity to transcend them by adapting new capacities and behaviours, that allow us to become more than what we were.

In order to respond effectively, we need an entirely different approach. This document offers a systems approach derived from my own work and experiences to articulate a way of approaching these crises through the lens of ‘collective intelligence’. It sets out a fresh way of seeing things, and an accompanying set of processes and practices, which can be adopted by any person or group, whether an individual, a family, company or organisation. It is an applied toolkit, written as a foundational resource and roadmap for anyone who is truly serious about wanting to work for a better world. If you’re not into that, this document is not for you.

Many of the themes explored here could be explained and elaborated further – and I’ll be doing exactly that in future. Many of them can be implemented in different ways – through innovative approaches to digital platforms, through journalism, through entrepreneurship, through charity and philanthropy, through organisational strategy, through mindfulness, self-development and beyond. But the upshot is that they revolve around human practice – at root, this is something that at core you have to do in your own life.

I begin by mapping out a broad systems paradigm for how we can make sense of the world around us anew in a way that captures the complexity of what is happening. I will then move into how this systems paradigm provides useful insights into the nature of intelligence and wisdom, and how those insights can be distilled into a new way of cultivating intelligence and translating that intelligence into concrete transformative actions.

1. Who we are

We are systems. To be more precise, we are complex adaptive systems.

system exists whenever multiple things exist in some sort of interrelationship with the others.

complex system exists when the relations between these things lead the system as a whole to display patterns of behaviour that are qualitatively beyond and can’t be reduced to the properties of its component parts.

complex adaptive system exists when the system as a whole is able to restructure, change – adapt – by changing the behaviour of its component parts, in order to survive.

A biological organism is a complex adaptive system. Millions of years of evolution have taken place because complex living systems were able to adapt to their environment. One of the ways they did this is by processing information from their environment and translating it through genetic mutations. The organisms that did this successfully had the greatest chance of adapting to their environment and surviving. The survival and evolution of the human species — of human civilisation — is, of course, more than just a case of generating the right set of genetic mutations. That’s because we make choices about how we organise our societies.

When a complex adaptive system is particularly challenged by its environmental conditions, it enters a stage of crisis. The crisis challenges the existing structures, the existing relationships, and patterns of behavior in a system.

If the crisis intensifies, it can reach a threshold that can undermine the integrity of the whole system. Eventually, either the system adapts by restructuring, leading to a ‘phase-shift’ into a new system, a new stable equilibrium — or it regresses.

One of the important things we do as living organisms is extract energy from our environment, which is then processed to fuel our activity. An important distinction we have with most other biological organisms is that due to our intelligence, we are capable of engaging with our environment in a quite unique way. This involves manipulating things in our environment to develop new tools which provide more efficient ways of extracting and harnessing energy to develop various structures and activities that serve our needs and wants.

An important feature of human civilisation is that its growth has been enabled by this capacity to extract increasing quantities of surplus energy – energy that is not needed to extract energy itself, but which can therefore be used for other services.

We are biological organisms which, simultaneously, are coextensive with psychological, social and spiritual experiences – that is, carrying mental lives, thoughts and memories in a social context where we make decisions and judgements based on our interpretation of the ‘values’ of ‘right’ and ‘wrong’, ‘good’ and ‘bad’.

We are also integrally interconnected with each other and other species through a complex web of life that comprises, in its entirety, the Earth System – or, drawing on chemist James Lovelock, Gaia, an amazing self-regulatory natural system which is finely-tuned for the support of life as we know it.

Going further, we also now know that on the level of fundamental particles, we and the entire universe are (meta?)physically interconnected across spacetime through quantum entanglement in a way that we still do not fully understand; and that the act of observation by measurement plays a fundamental role in the manifestation of what is real. In short, there has already been a paradigm shift in our scientific understanding of the world but relatively few are aware of it, let alone have explored its ramifications.

Evolutionary biology and the life-cycles of multiple human civilisations through history teach us that at the core of the capacity to survive is a fundamental capability: the capability to evolve on the basis of accurate sensing-making toward the environment.

While we have many disagreements about the behavioural component of moral values, we generally are incapable of operating without reference to them in some way. We tend to make decisions based on what we consider to be ‘right’ or ‘good’.

It is now clear, however, that dominant moral behavioural categories associated with the prevailing paradigm of social organisation are dysfunctional. They are in fact reflective of behavioural patterns which are contributing directly not just to the destabilisation and destruction of civilisation, along with the extinction of multiple species, but potentially to the very annihilation of the human species itself.

If we take a moral or ethical value to be indicative of a particular mode or pattern of behaviour, we can conclude from our current civilisational predicament that the predominant value-system premised on self-maximisation through endless material accumulation is fundamentally flawed, out of sync with reality, and objectively counterproductive. Conversely, values we might associate with more collaborative and cooperative behaviours appearing to recognise living beings as interconnected, such as love, generosity and compassion (entailing behavioural patterns in which self-maximisation and concern for the whole are seen as complementary rather than conflictual), would appear to have an objective evolutionary function for the human species.

This gives us a clue as to how more optimal behavioural patterns would appear to align with ethical values. More specifically, though, the key to evolutionary adaptation through new more ethical behavioural patterns is accessing information about our environment with direct ramifications for our behaviour.

Evolutionary adaptations occur on the basis of new behaviours and capacities that emerge from new genetic mutations. Genetic mutations are carriers of highly complex new information. But they can only produce the most useful information for adaptations if they reflect and adapt to challenges that emerge in the natural environment.

An organism that fails to coherently translate complex information about its environment into appropriate physical adaptations cannot evolve to meet circumstances, and will therefore be unable to survive as pressure escalates.

The first insight we can take away from this is that successful evolution cannot occur without processing accurate information from and about one’s relationship with the natural environment.

This has particularly profound implications when applied to human beings.

The human species is the only one on the planet capable of consciously adopting entirely different modes and patterns of behaviour based on our understanding of ourselves and the natural world. This conscious capability, which we might see as a core feature of human intelligence, has allowed human beings to develop a wide array of tools which extract and apply surplus energy to rapidly exert increasing dominion over the natural world over centuries, culminating in the civilisational system that exists today.

This in turn leads to the following insight: the goal of behavioural adaptation requires us to remain open to relevant new information – information that is relevant to our evolution, which can aid in our adaptations and help us avoid catastrophes that hinder our evolution.

Just as each human being is a complex adaptive system on a micro scale, different collectives of the human species whether groups, institutions and organisations are wider complex adaptive systems, all of which function as sub-systems of the macro complex adaptive system that is global human civilisation as a whole.

There is therefore an indelible interconnection between each human being and the wider global system of which they are part. Macro structures in the global civilisational system emerge from the patterns of behaviour that occur at sub-systemic (regional and national) and micro (individual) scales. In turn, those macro structures constrain and configure those patterns.

In a very real sense, then, what happens in the world ‘out there’ is not entirely separate and distinct from what happens ‘in here’ within the individual. To some extent, what is going on ‘out there’ no matter how seemingly distant or abhorrent is likely to be reflective of processes that individuals experience in themselves and in their own lives – and vice versa. Incoherencies at the global level are likely to find counterparts at regional, national and individual levels.

When we see incoherence in the world, it may well reflect or refract in some way our own incoherencies – no matter how much we might ostensibly dislike or be opposed to them.

2. Intelligence and decision-making

In order to survive and thrive, human beings need to be able to adapt to environmental change. In today’s complex global civilisation, adapting to environmental change entails adapting a wide range of social, economic, political and cultural processes, all of which are embedded in a deeper context of energy and environmental systems.

This, further, requires that we develop analytical and empathic capabilities to process information in such a way that we can separate out inaccurate, useless, dysfunctional and maladaptive information, from accurate, useful, functional and adaptive information.

In short, making sound, healthy decisions is impossible without being able to process information relevant to those decisions.

The key lesson is that full, accurate and holistic information is critical for any individual, organisation or society in order to adapt to its changing environment, survive, and thrive. The function of intelligence here is clear: wisdom – to engage with one’s environment in all its stunning complexity; to enable decision-making that underpins behavioural adaptations to that environment.

2.1 The prevalent cognitive-behavioural model: closed loops

In the twenty-first century context of modern industrial civilisation, the volume of data being produced and shared has dramatically increased, but little of this is translated into meaningful knowledge about the world that is useful and actionable.

The inability to process this avalanche of complex information into insights about the world with clear implications for action is potentially fatal, as it means the ability to adapt to real-world conditions is greatly diminished.

In the twentieth century, information flows were far more centralised, largely dominated by media and publishing conglomerates. Information flows were primarily top-down and hierarchical. While quality standards were often more stringent, well-defined and consistently applied, information was often biased by being indelibly configured by dominant structures of power.

In the twenty-first century model that has emerged in the era of Big Data and social platforms, the information playing field has transformed. While centralised fulcrums of information production still exist, they are weakening in their reach. Simultaneously, new decentralised mechanisms for the production and dissemination of information have become ubiquitous. Although decentralised in their reach, these platforms are also still subject to tightly networked concentric circles of power.

Overwhelmed by cognitive biases, humans tend to gravitate toward information flows which confirm their existing beliefs and practices. Consequently, information flows have become increasingly polarised as communities form around disparate bubbles of self-reinforcing ideological opinion, and there is no mechanism to integrate the insights across these different ideology sub-sets.

This has created festering bubbles of polarised ideology, undermining any capacity for collective intelligence. Often we like to think that we are beyond such limitations, but this is a delusion. Avoiding the constraints of ideological bias is a practice that requires constant vigilance and a strategic approach to information.

It is becoming more widely recognised that the prevailing model of information perpetuates closed loops of information that are often mutually-exclusive. This actually inhibits the capacity to receive new information.

Large incoming volumes of new information end up being processed through pre-existing closed loops, thus reinforcing the same longstanding biases and preconceptions. With no new information coming in, the ability to understand the real complexity of the world as a whole system largely evaporates.

Most media outlets do not really understand the world because they see it through a specific set of lenses, biases, or perspectives. As such the information they produce is either fragmented, confusing and overwhelming; or it is sifted through the slant of an ideological framework which consistently prefigures the outlook into the same suite of beliefs and values.

There is, consequently, a diminished capacity to grasp how particular events or incidents can have indelible impacts on other issues; on how they emerge from deeper forces and trends; and on how they are likely to impact in terms of new forces and trends.

In the end, rather than empowering people, organisations, companies or governments to take productive action in the world, the prevailing information model tends to swamp them with a sense of only two cognitive states: complete disorientation or ideological bias.

Often, the cognitive state will switch between these modes, back and forth, in a self-reinforcing fashion. Disorientation is met with a reliance on old, comfortable ideological attachments tied to familiar behavioural responses. When those fail, disorientation sets in again, until those attachments can be brought to the surface or reconstructed in a repackaged way.

News consumers often have little choice but to react in the short-term to news stimuli framed by narrow ideology or opinion. This leaves policy makers, business leaders, citizens and change activists on the perpetual back-foot, always reacting, always struggling to catch up, always behind the curve.

Reading this, you might be tempted to focus on seeing how these negative dynamics play out in organisations, consultative agencies, political parties, governments, nonprofits and companies that you believe are problematic. But while important, that’s easy. More immediately impactful, and essential before doing the former, is to discern how these dynamics play out in organisations, networks and groups that you support, or with which you’re affiliated.

If you do this properly, you will begin to see how not only those you support, but you yourself, engage in practices and behavioural patterns which reinforce closed information loops.

In turn, you will be able to see that it is such closed information loops that are responsible for negative and self-defeating cycles of behaviour which do not change, and are incapable of change.

These closed loops of information and fixed behavioural patterns are part of the same matrix of dysfunction – whether in your own mind, family, community, business or society.

3. The evolutionary model: open nodes of engagement

Those of us who retain some commitment to being the best that we can be, to the human species, and all species on earth surviving and thriving together, are required to explore different approaches.

Those approaches, to succeed, will need to involve the following features.

3.1 Discerning the known

We require from the outset a rigorous sense-making system designed to discern fact from falsehood. This requires grounding all our sense-making efforts quite consciously in an axiomatic logic system. This doesn’t have to be an explicit, visible process, though that might help – but it does need to be systematic.

An axiomatic logic system entails applying a logico-deductive method to test our own assumptions and beliefs against our experiences of the world. That requires establishing a clear sense of what our incoming data-points are, both internally and externally, to set out the factual basis and assumptions that underlie our beliefs. Behind every argument or position we hold, are the assumptions we make. By bringing them to the surface, we demand of ourselves that we do our best to validate these assumptions in real data, so that our assumptions are either irrefutably true in a logical sense or empirically-validated; and if we can’t validate them, then we become empowered to acknowledge this and respond accordingly. Ideally, we want to get to a point where our core assumptions about the world are irrefutably true from a logical point of view or empirically-validated.

In the past, we have found it helpful to refer to these data-points as ‘axioms’ (drawing on the work of early Greek mathematicians); to refer to the new information that emerges from analysis of these axioms as ‘insights’; and to then draw on these insights to scope out the possibilities for ‘actions’.

This tripartite structure in short seeks to identify what we really know, separate it out from what we don’t know or realise to be false; leverage this knowledge across the whole ‘system of systems’ to develop new insights into the system; and leverage these new insights – new knowledge – to develop a new framework to support sound decisions for adaptive action in the world.

In the same vein, we want to ensure that we develop new information about the world on the basis of systemic and holistic analysis of these axioms. That requires an approach that seeks to avoid common cognitive errors, such as making generalisations, false inferences, unjustified analogies, and other fallacies often associated with cognitive bias. As much as possible, we will want to ensure that our new insights about the world are framed so that they fit as closely as possible the axiomatic data-points that we are collecting.

Does a theory or inference have real backing in empirical data?

Does the data specifically and wholly back the inference or only partially?

Is there added speculation and assumption in deriving the inference, assumption that is not fully grounded in the available data?

Is the inference genuinely coherent, or does it contain contradictions and tensions?

How does it cohere with other areas of knowledge?

When our beliefs can no longer be directly derived from our axioms, then they have ceased to be insights at all and instead have become ideology. In that case, we need to ask ourselves where exactly these ideas are coming from, and why we insist on believing them.

3.2 An ecosystem of shared knowledge

The next thing we require from the outset is a new framework of looking at reality – whatever that reality is from our perspective – through a complex systems framework explicitly designed to engage with the reality of the world as a ‘system of systems’.

An axiomatic logic system will be of little use if applied in a closed information context – in that case it would not even be open to new information, genuinely new data outside the circumference of one’s own knowledge-loop, and even if that data came in, it would simply self-selected out of relevance. An open node of information requires, by its very nature, a multidisciplinary lens that can navigate information outside of the comfort zone of one’s own ‘expertise’ or disciplinary focus.

So our first goal is to develop our cognitive capacities to begin to sense the world as a complex system of open, interconnected systems. This framework unearths the inherent systemic interconnections between and across multiple social, economic, political, psychological, cultural, energy, ecological, technological, industrial, and other domains; as well as between key problems/challenges and relevant stakeholders.

This requires an upgrading effort to build our cognitive capacities in our own contexts. First and foremost, that means training ourselves as individuals. Secondarily, that means looking at how this can be achieved in the organisational context of the institutions we work and play in.

Developing the multidisciplinary lens to see the world as a ‘system of systems’ will have inevitable limitations on an individual level, and therefore requires constant engagement with cross-sector disciplinary expertise. It also requires holistic frameworks that are capable of actually doing cross-sector engagement in a way that works, by being grounded in an empirically-validated understanding of real world systems.

The next goal is to do the very opposite of what we do within closed loops of information. Closed loops of information are reinforced by active behaviours of individuals to self-select information according to their preconceived biases. This tends to reinforce polarised narratives. It also reinforces closed internal information loops that uphold favoured and familiar beliefs and values; blocks the capacity to accept and process new insights about the world; and locks one into a cycle of dysfunctional behavioural patterns which cannot be escaped.

The opposite approach would be to leverage and integrate multiple, dissonant perspectives as the core mechanism by which to explore disparate and often confusing streams of information about particular issues. Instead of avoiding, opposing, vilifying and excommunicating contradictory points of view, this approach requires engaging those points of view to leverage their respective insights.

This approach is premised on a fundamental axiom: that our point of view, no matter how ‘right’ we think it to be, is ultimately fallible, limited and derived from a limited data-set. No matter how much we do to correct for this, our perspective will always be limited. This means that at any time, our perspective will always be exactly that: a perspective on the world, not a true, full and accurate picture. Correcting for this requires an ongoing strategic approach to information that engages with multiple contradictory perspectives on a perpetual basis.

Therefore, we need to build in a process – whether as individuals or organisations – to navigate the dissonance between opposing points of view. Real insights can only be developed by applying an axiomatic logic system to discern fact from fakery in a way that has to be consistent across all perspectives.

In today’s model, it has become a prevailing trend for people who situate themselves within particular closed loops of information whether ‘left’, ‘right’, ‘centre’ or whatever to only call out falsehood among other closed loops of information that oppose their own. In this case, it is often even seen as disloyal to call out falsehood or lack of integrity among information producers that one is attached to. This is a symptom of deep civilisational decline in our collective capacity for information integrity.

This approach guarantees that failures and flaws within one’s own ideological framework will be systematically ignored and underplayed. Apart from anything else, this is a strategy for internal cognitive collapse whose inevitable result will be an increasing dislocation from the complex system of systems that is the real world. It will, simultaneously, represent a moral decline of the highest order, in which obsessing over the wrongs of the ‘Other’ becomes a convenient substitute for holding one’s own cognitive practices and biases to account by scrutinising the integrity of one’s own closed information loop.

The alternative approach, and the only one which can sustain the possibility of adaptive evolution while averting cognitive and moral collapse, is an open node of information engagement that specifically cultivates an authentic openness to other sense-making information loops, including those with which it fundamentally disagrees. This openness is not unconditional. It can only retain epistemological authenticity by exercising an axiomatic logic system which permits access to valid insights from other loops of information while rejecting their flaws, failures and incoherencies. Equally, this openness has to be capable of leveraging external insights to excise flaws, failures and incoherencies within its own framework.

So instead of closed, polarised and mutually-exclusive loops of information which service self-reinforcing pre-existing biases, we cultivate open, intersecting nodes of humble, critical, self-reflective engagement in which new information is able to come in from multiple perspectives, to every perspective.

3.3 Finding your power in the here and now

This enables deep, context-rich engagement across multiple disciplinary domains, across multiple issues, connecting dots. This endeavour seeks to navigate, using an axiomatic approach, the whole landscape of available data and experience to develop a whole systems body of insights that can be understood in their wider systemic context, rather than simply as disparate or haphazard issues or incidents.

The resulting body of insights is, then, held across multiple perspectives, with different insights being generated by different open nodes of information and sense-making. This total body of insights across multiple nodes and perspectives can then be leveraged to support the development of whole systems collective intelligence, underpinning the capacity for healthy decision-making and coherent action in the world that drives adaptive, evolutionary behaviours.

The imperative is to identify focal points where meaningful action can actually be taken – to work on those areas where we do retain power, rather than lamenting areas where we lack power. By leveraging insights to create change here and now, in our own bodies, minds, contexts and communities, we find our true power.

4. The ethical and spiritual dynamics of collective intelligence

Examining these contrasting approaches to closed loops and open nodes of cognition-behaviour unearths a number of critical insights. Noting that ethical values are ultimately signifiers of favourable and unfavourable behavioural patterns, and that these would reflect our ‘spiritual’ orientation, we can abstract some key ethical insights.

4.1 Inner and outer

Firstly, we remind ourselves that incoherencies at the macro scale are ultimately emergent from incoherencies at the micro scale. This means that when we see and are outraged at evil in the world – forms of deep incoherence which cause extensive suffering to other beings – these incoherencies are not simply monstrosities out there.

A major cognitive flaw is to see those incoherencies as fundamentally separate to ourselves. While they are to some extent, they also represent tendencies and traits deep within our own behaviours. While confronting and attempting to change those incoherencies out there in the world is important, doing so without simultaneously addressing our own personal parallel incoherencies, which we may well manifest in our own lives in quite different interpersonal and social contexts, would ultimately fail to produce real change.

4.2 Power in humility

The second insight we take on regards the necessity of humility. By recognising that we are deeply fallible human beings with fundamental cognitive limitations we accept and embrace the reality that we are always situated from a particular vantage point on reality that however ‘right’ in its own right, is never ‘the truth’. We are required then to resist the pull of arrogance in wanting to uphold our own certainty. Arrogance and certitude reinforce closed loops of information on the assumption that we are now acquainted with ‘the whole truth’ and no longer need to seek or engage with sources of information we are unfamiliar with.

By adopting this radical humility we become open to engaging with the unfamiliar, and seek out that which might even make us uncomfortable.

Rather than insulating ourselves in a cocoon of familiar and comfortable ideas, we seek to constantly challenge ourselves, to test our assumptions and frameworks.

Rather than simply seeking to test and refute others, our priority is to learn from others’ insights and shed the skin of our own fallacies.

If we do not adopt this radical humility, we are not really interested in what is real. We are committed, instead, to ‘being right’. This is, in fact, a form of insecure egoism. It guarantees being ultimately disconnected from what is real.

4.3 The greater struggle

A third insight is that the closed loops of information we see metastasising around the world closely parallel the internal neurophysiology of the individual. These closed loops are ultimately collective extensions of our own group thinking, communication and behavioural patterns. As such, to a large extent we can find them rooted in internal cognitive processes we often take for granted and rarely subject to scrutiny (no matter how capable we are at scrutinising the incoherencies of powerful structures in the world).

The most direct parallel is the internal endless thought stream of the inner voice that we identify with, the ‘I’. Yes, that inner voice which you call ‘me’ that never stops talking, commenting, feeling, judging, reacting and so on.

Exert a modicum of mindfulness for a few moments, watch and listen to that internal voice for a while, and you’ll notice that the endless thought stream runs like a ceaseless machine, a mental ‘Duracell bunny’ on steroids. It doesn’t stop or shut up. When you try to make it so, to focus, to direct it, it usually slithers around the obstacle and finds a way to resurface with its own internal momentum.

Welcome to your own internal closed loop of information.

The thought/emotion stream, which we usually identify with, is not ‘you’ – it’s of course a part of you but the fact that you can be conscious of it in a way that allows some degree of distance and control illustrates that you, your consciousness and sense-making capacity, are more than just the sum of your thoughts and feelings.

In any case, this internal closed loop of information essentially consists of neurophysiological output from a combination of inputs: your genetic inheritance, your mother’s experiences while you were in her womb, your social and environmental stimuli since birth, your upbringing as a child, your interactions with parents, siblings and family, and later with teachers and friends, your various life-experiences throughout these processes.

Much of how we behave and respond to relationships in the world as adults comes from learned behavioural patterns which we develop in this way. They become engrained habits. These behavioural patterns in turn are rooted in engrained patterns of thought and emotion that become established based on early responses to the specific environmental and social stimuli we experience. And so, how we related to our parents and siblings can develop deep-seated unconscious frameworks of belief and emotion about ourselves and the world, which go on to frame our behaviour for years to come, if not the rest of our lives.

Anxieties and insecurities from a young age end up determining how we behave at work, or with our partners, or in social situations, decades on – something someone says today is unconsciously interpreted in our head through the lens of a child who has experienced some form of trauma or negativity. Despite the situation being completely different, we end up bringing all that trauma and negativity from the past, into our present.

In short, we spend much of our lives living in closed loops of information, emotion and action that are dysfunctional, from which we are unable to escape. That’s often because we are rarely conscious of how our reactions are not necessarily rational, but are triggered in the context of being driven by old closed loops of thought and behaviour.

(One of the features of external closed information loops we saw previously was the tendency to see flaws in other information loops than our own really easily, while conveniently refusing to subject our own closed loops of information to similar scrutiny. We do this in our own lives routinely.)

This bundle of mental activity, which I sometimes call ‘thought-trains’, tend to function with their own unceasing volition. Propelled by their own logic, they shoot forward without stopping, driving on and on. When we identify with these ‘thought-trains’, we are no longer in control. Instead we become slaves to our own neurophysiologies, puppets of our own history, automatons whose actions unfold the same patterns and loops of behaviour time and time again. In effect, we are like zombies trapped in a familiar sequence of actions and reactions.

4.4 Becoming the Driver

The bundle of ‘thought-trains’ is widely studied across religious and spiritual traditions as well as psychological and psychoanalytic theories. It is sometimes identified as a complex structure – Freud saw it as a tripartite entity made up of the id (unconscious drives), the superego (moral consciousness) and the ego which mediates in between and which we identify with.

Those concepts are in some ways valid, but a more useful approach would be to recognise that the bundle of thought-trains represents the intersection of the ego, the consciousness we identify as ‘I’, with the internal voice that manifests a continually running train of thoughts bundled with emotions. We are conscious of the thought-trains and we usually identify with them and take them for granted as representing the ‘I’, usually without recognising their deeper drivers.

Freud’s great insight in that respect was that we have little conscious input into the making of our thought-trains – they simply keep driving, responding to external stimuli on the basis of programming that is hard-coded into us over years of genetic, social and environmental stimuli.

It is only when we begin bringing some of that programming to the focus of our consciousness, when we allow ourselves to see how our thought-trains are being unconsciously driven, that we develop the capability to be free from the old closed loops of information and behaviour, and to choose truly novel courses of action undetermined by the suffocating learned behaviours, fears, negative thought cycles and cognitive dysfunctions wired into us from our past.

For Freud, the moral consciousness of the superego simply comprised learned concepts from socialisation. The ego, he thought, ends up as the inflection point and battle ground between unconscious drives (the id) propelling an intersecting bundle of thought-trains (the ego) and the moral imperatives of society (refracted through the super ego).

4.5 Conscience and the intuitive cognition of the Real

But Freud was somewhat incorrect. While interpretations of moral precepts and categories are certainly open to socialisation, the categories themselves – of rightness and wrongness, of justice, of compassion, of generosity, and so on, are universally recognised by all human beings, throughout recorded human history, across all cultures, faiths and non-faith.

We are faced with overwhelming empirical evidence that moral consciousness — and the values of cooperation, love, compassion, kindness and so on it encompasses — reflect collaborative, synchronistic patterns of behaviour which entail a paradigm of human unity and stewardship toward the earth that is in direct contradiction to the prevailing paradigm.

The latter consists of behavioural patterns, associated political, economic and cultural structures, and a coextensive value-system and ideological assumptions which edify individualistic self-maximisation through endless material accumulation and gratification. While the ultimate business-as-usual trajectory of the latter is civilisational collapse and extinction, the former represents the only way to avert the latter.

This indicates that ethical action does indeed have an objective evolutionary function coextensive with the survival of the human species. Ethical values therefore are not merely products of socialisation.

Ethical values are reflections of a deeper ontological structure that encompasses the relationship between human beings and the natural order.

What Freud called the super ego is in fact the deeper self of the human spirit, which is inherently and intuitively cognisant of her or his direct relationship with the earth, all life, life itself and the cosmos, a cognisance partially intuited through that latent function of consciousness known as the conscience, a faculty for the apprehension of ethical value.

By allowing oneself to see one’s thought-trains for what they truly are, one sees their true drivers. The act of seeing that ‘programming’ of learned behaviour, thoughts, emotions, reactions and counter-reactions is the precondition to becoming free of that programming.

This in turn allows the self to become aware of the deeper self, whose latent conscience is aligned with the earth, life and the cosmos, and to embark on truly free action through ethical self-actualisation that is in alignment with the earth, life and the cosmos.

This of course requires more than just internal seeing, but external openness – by letting go of the old dysfunctional beliefs and habits, one is now open to a regenerative engagement with what is real: and to engage with what is real, requires a renewed, vigorous attention to what is real, that includes recognition of the individual’s deep physical and metaphysical interconnection with the earth, life and the cosmos.

The failure to see these thought-trains for what they are, conversely, leads to internal crisis and collapse.

Thought-trains are often incapable of reacting meaningfully to the real world because they respond not to the world as it is but to limited constructs and perceptions and emotions about the world rooted in past experiences. The result is that they entail behavioural patterns that do not engage with what is real, and are thus destructive and dysfunctional.

This can lead to breakdowns of all kinds – internal psychological issues, depression, other mental health challenges, as well as breakdowns in relationships, whether at home or work, with partners, parents, siblings of children.

5. No social liberation without self-liberation

You can’t free the world when your spirit, mind and body are in chains woven by your own delusions. What happens at the scale of the microcosm of the individual extends to the scale of the macrocosm of society.

When we look at the dominant apparatus of mass communications today within the human species, we can see very clearly how it operates essentially as an extension of our internal dysfunctions at the ego-level.

The closed loops of self-referential information sharing on social media are extensions of the closed, insular vortex of self-reinforcing thought-trains that comprise the ego.

Just as internally, closed information loops tend to involve repeat cycles of dysfunction, often involving crisis and collapse, externally they have similar correlates. In societies and communities, in organisations and institutions, closed loops tend to involve self-reinforcing ideological assumptions. This in turn leads to fixed patterns of behaviour in organisations and groups; and dysfunctional dynamics that tend to exclude ideas and behaviours that challenge or undermine the legitimacy of those fixed patterns and the limited frames of thought they are based on.

Closed loops offer limited opportunities for real organisational learning as anything outside what is already assumed to be ‘known’ is largely excluded. This sets up the organisation for failure when it comes up against new challenges in the real world, as it is then incapable of adapting – there is no capacity to adapt to change when the organisation lacks the fundamental cognitive openness required to understand the nature of that change and its dynamics.

Closed loops thus have a cancerous quality. They tend to lead to institutional fossilisation and stagnation. When change comes, it can lead to institutional crisis and collapse, and can also trigger the resort to familiar but limited and flawed mental and behavioural models which may well be integrally related to the causes of the crisis, but are pursued anyway. The outcome of that might be kicking the can down the road – if the real issues of deep adaptation are not addressed, this guarantees a resurgence of crisis.

An open nodal approach, in contrast, entails organisational self-awareness – a critical introspection capable of seeing the structures, interests, processes and assumptions driving status quo organisational behaviours, seeing them for what they are.

The act of seeing that structural ‘programming’ of learned organisational behaviour, thoughts, emotions, reactions, unconscious bias, unconscious trauma, and counter-reactions is the precondition to key agents in the organisation becoming free of that structural programming, and thus enabling the organisation as a collection of those agents becoming free to choose a truly new, regenerative path.

It’s not enough to simply see introspectively in this way. It’s also critical to engage with the wider environment and to truly see it and understand it, beyond the stale broken paradigm of the old organisational ideology, but now for what it is. That requires an axiomatic approach that intentionally adapts to what is real – the earth, life and the cosmos – by engaging with multiple perspectives, disciplines, lenses, paradigms, in order to see what is real as a whole system, a system of systems.

On this basis, a new regenerative capability emerges: this capability involves a renewed capacity for understanding what is real that is continually improving on the basis of disciplined and compassionate self-critique and critical external engagement; an understanding that underpins the development of new adaptive values and behaviours designed for greater alignment with what is real.

This in turn allows the organisation to become aware of its potential to manifest a deeper constitution as an expression of collective intelligence, whose latent conscience is aligned with the earth, life and the cosmos, and to thereby embark on truly free action through ethical self-actualisation that is in alignment with the earth, life and the cosmos.

5.1 A new paradigm

Adaptive responses require making new, radical commitments in thought and deed, and following through with them. This is the foundational bedrock of human integrity.

In the old closed loop paradigm, we might have all sorts of conscious commitments and intentions, but these are frequently foiled due to the runaway momentum of learned thought patterns and behavioural cycles. These can surface unexpectedly and drive our actual behaviour in ways we are not always fully aware of, even when we make conscious decisions to the contrary. Unless we become aware of those internal drivers, we cannot become free to see how we are impacted by them, and cannot then become free of them.

When we subject them to the light of awareness, we become free to rise above them. But truly rising above them is only possible by creating adaptive new thought pathways and new behavioural patterns which are aligned with what is real. This requires making new commitments to what is real. By following through with those commitments we create new conceptual pathways which reflect reality, and new behavioural patterns or habits which adapt to reality.

The precondition for this is becoming awake to the closed loop of thought-trains driving behaviour. That involves seeing and letting go of one’s delusions by recognising the commitments we have really (often unconsciously) made through our behavioural patterns and their consequences in our and other lives.

We may find that the ideals we like to believe we are committed to are part of a mask we present to others and even ourselves, a shield for internal insecurities developed from a host of past traumas. Our actual behavioural commitments might well be to simply being ‘right’; or to being powerful; to being ‘smart’ or ‘cool’; to being ‘liked’ and ‘accepted’; to being ‘safe’; or to the very opposite of these, depending on how our pasts have wired our neurophysiological make-up.

When we realise that these subliminal commitments tied to our closed loops of thought and action are in fact causing us and others destruction in numerous ways, we are empowered to let them go.

It is critical to see these for what they are and in that process to let them go. On that foundation we can be ready to freely take up genuinely new, adaptive commitments.

For organisations, the process is much the same – organisational strategy and vision needs to be recalibrated and redefined on the basis of a renewed set of goals, commitments and values which define a new mission. That mission in turn has to be grounded in a whole systems assessment that goes beyond traditional abstract SWOT (strength, weakness, opportunity, threat) analysis into an approach that canvasses multidisciplinary data to make such an analysis systemic and holistic.

The foundation of integrity points to how adaptive responses require a transcending and transformation of egoism.

The ego is not abolished, but transformed into a vehicle to birth a higher and better self more attuned to that which is beyond it, and in which it is embedded.

We move from reductionism to holism, from self-absorption to mutual interconnection, from the affliction of separation and alienation to the abundance of synchronicity and cooperation, from fragmented discordant and conflictual information warfare to inclusive, synergistic and co-creative communication. We move from degenerative dynamics of chaotic collapse into complex flows of regenerative revitalisation.

The action pathways opened up through this process will need to translate a transformation in value orientation into deep structural changes.

The practice of extracting and accumulating energy to concentrate material wealth and power in the hands of a few is bound to destroy us all before century is out.

So these metabolic changes will need to reorient us from an exploitative, predatory relationship with our environment and each other, to one based on parity; from overaccumulation and centralisation of wealth and power, toward a set of clean, mutualistic, regenerative and distributive forms of resource consumption, production, ownership, and labour which move us into human-earth system energy flows that are sustainable, and which enrich all constituents.

Fundamentally, meaningful system change is about transforming our deep collective metabolic relationship with the earth, the way we extract and mobilise energy for all areas of our life through our economic, social, political, and cultural structures. If we are not talking that language, we are merely tinkering.

6. System change strategies

When systems experience a crisis due to the failure to adapt to environmental change, the crisis is existential. The system either evolves through adaptation requiring accurate environmental sense-making which mobilises behavioural adaptations; or it regresses and eventually collapses.

This stage of indeterminacy involves a phase-shift into what could become a new system, but one that either evolves or regresses. Evolution in this case consists of individual, organisational or civilisational renewal; the alternative is a form of individual, organisational or civilisational regression that comprises a step toward protracted collapse.

We are currently in the midst of a global phase-shift signalling that the prevailing order, paradigm and value-system are outmoded and unsustainable. The breakdown of the global system has led to a heightened state and speed of indeterminacy across political, economic, cultural and ideological structures and sub-systems. We experience this in the increasing confusion across all these systems, particularly expressed in the ‘post-truth’ dislocation of our prevailing information systems.

An adaptive response requires as many components of the global system as possible to embrace our evolutionary mission as individuals, families, organisations, communities, societies, nations, international institutions, and as a civilisation and species.

That entails the necessity of a multi-pronged approach involving the coordination of actors at different scales – both external ‘resistance’ pressure from below combined with high-level engagement action, calibrated with the specific goals of moving key agents toward whole systems awareness. That also entails targeting specific structures as well as aiming to shift the cognitive orientation of people whose thoughts and behaviours are the microcosmic foundations of those structures.

When a particular organisation or structure reaches a tipping point in terms of the cognitive shifting of the people that comprise it, only at that point will the wider organisational structure become vulnerable to authentic change.

A few further insights emerge here.

Firstly, the tightly coupled nature of social structures, the interconnected nature of systems, entails that the power of individual action is far more significant than often assumed.

Of course, on the one hand it’s important to adopt a pragmatic approach that accepts the limitations of one’s own power. A single individual cannot singlehandedly change the entire system. However, a single individual can act in a way that contributes to and catalyses system change, whether in the near term or, most likely, the longer term.

The interconnected nature of systems means that the consequences of one’s decisions in a social context will have a ramifying ripple of consequences with the inherent potential to impact a whole system.

How significant this impact will be depends on a number of factors:

To what extent does the action form part of a new paradigm from a systemic perspective?

To what extent does it enlist and mobilise other components of the system and nudge them into paradigm-breaking and new-paradigm modalities – and not just piecemeal actions, but wholesale transformation in conscious intent, envisioning, and behavioural pattern?

To what extent do those new, emerging patterns of thought and behaviour contribute to the emergence of new structures – new collective patterns of thought and behaviour oriented around life, the earth and the cosmos?

Having exercised the processes described so far, the task is to choose — based on the wide systemic and holistic assessment of oneself, one’s socio-organisational context, and the wider whole systems (political, cultural, economic, etc) context — the path of adaptive, transformative action.

The direction of action one chooses will be different for different people and will be entirely contingent on who one is, and the full context of environmental, social, political, cultural, economic, family and other relationships in which one is embedded.

Based on that assessment, variable paths and opportunities for action will become clear. The path chosen should be designed to mobilise the best of your skills, experiences, available resources and networks to transform (to the extent possible) your self and to then leverage that internal movement in your specific context to pursue ways to create (to the extent possible) paradigm-shifting intentions and behavioural patterns that can lay the foundation for the emergence of new-paradigm structures and systems in your particular context.

The preceding discussion illustrates a certain logic to this process, however. The groundwork requires an action pathway in pursuit of the transformation of sense-making and harnessing of information in your targeted social context as the first step. This naturally requires moving beyond abstract generalisations and focusing concretely on your existing, actual situation in a place-based context.

The next step is to leverage this to create a generative dialogue across multiple perspectives within your social, organisational or institutional context to generate an authentic awakening of whole systems awareness relevant to that place-based context.

The final step is to cast this awareness on the existing system-structure and its failures in that specific context, with a view to unearth pressure-points and opportunities for transformative action through scenario analysis:

What would a new system, a new structure, a new way of living and working and relating that is in parity with life, the earth and the cosmos look like in this locality, for this family or this community?

How do we take concrete steps to get there, to build that new paradigm through the construction and enactment of new forms of intention, reflection and behaviour?

What would happen if we fail to adopt these steps?

Among the insights that emerge from this is that system change is not possible through disengaging from said system. While applying pressure to the system can sometimes work, this too can often be counterproductive and produce unintended results in which powerful agents who benefit from the system simply react by attempting to squeeze out and neutralise the power of these ‘resistance’ efforts. Often, by triggering such militarised responses, traditional ‘resistance’ approaches alone end up in a self-defeating cycle in which they cannot win – given that ‘resistance’ can never match the overwhelming power of the militarised responses they invariably invoke.

This does not mean traditional ‘resistance’ is not without value, but it does show that as a sole strategy for change, it is likely to fail.

System change requires a full range of strategic approaches at multiple levels. Applying ‘resistance’ pressure may be one useful and appropriate lever at certain times. More broadly, also required are strategies of critical engagement. This entails moving into the structures and systems one wishes to change and applying the new patterns of intention and action within them; finding opportunities to apply our multi-staged process of sense-making, information-gathering, communicating and dialoguing, waking up (to the recognition of the need for transformation); and finally embarking on the pathway of paradigm-shifting action to move that system into a new adaptive configuration.

System change efforts need to be undertaken by people and organisations in explicit recognition that we are currently experiencing a global phase-shift, wherein exists an unprecedented opportunity to engage in the act of planting microcosmic seeds for macrocosmic change.

The goal of these efforts should be to pursue activities that reach threshold tipping point levels of impact that can push key sections in the system over into a new stable state.

That requires the likeminded to forge new levels of coordination across the system between multiple groups, organisations, institutions, classes – to plant the seeds of a new network cutting across societies and communities through which new channels of communication, sharing and learning can be developed to transmit revitalised cognitive awareness based on whole systems sense-making. On that foundation, emergent adaptive structures, institutions, practices and behavioural patterns can be shared, explored and prototyped in multiple place-based contexts.

Every single individual, group and organisation that is committed to a better world needs to build in a process for this adaptive, evolutionary practice into its internal constitution. If this is not a priority at some level, you’re committed to something else (unconsciously or otherwise) and need to do some work to find out what and why.

Needless to say, systems and structures which insist on resisting such change efforts will ultimately break-down during the phase-shift.

Another fundamental insight that emerges here is that it is utterly pointless to embark on an effort to change the world, the system, or any other social context external to you, without having begun with yourself.

This is a continual process, a constant discipline. Because the microcosm and the macrocosm are ultimately reflections of each other. The world without is a construct and projection of the worlds within.

More concretely, if you have not even begun the process of comprehending how your own self, thoughts, behavioural patterns and neurophysiology are wired by the wider system, in order to become truly free to manifest the self of your own true choosing, you will never be equipped to engage in a meaningful effort to change the system.

Instead your battle to change externalities will become a projection-field for your internal dysfunctions and instead of contributing to system change, you will unwittingly bring regressive egoic tendencies into the reinforcement of entrenched prevailing system dynamics in the name of ‘resistance’. Having unconsciously internalised the external regressive system values and dynamics you resent, you will end up promoting those very same dynamics in your ‘activism’.

Efforts to call out power are meaningless if you have not toppled the tyrant within. This requires intensive and ongoing self-training, alongside continued external engagement in your socio-organisational context.

Relinquish the closed loops to become an open node. Embrace your ontological interconnection with all life, the earth and the cosmos and discover your self as a conscious expression of them; and in that discovery, take on your existential responsibility to life, the earth and the cosmos, thereby becoming who you truly are. Hold yourself accountable. Grow up and show up in your own life and context. Accept your responsibility for the broken relationships around you, acknowledge the breakdowns in integrity in your commitments, make amends and resolve new authentic commitments. And bring that emerging integrity, humility and clear-sightedness into a renewed effort to build paradigm-shifting visions and practices within the context that you can actually reach. And you will plant a seed whose only destiny will be to inexorably blossom.

Perhaps the most immediate challenge ahead is to face up to the inevitable demise of the old paradigm, internally and externally, and to accept what that means. At first, this may appear to be something that induces tremendous grief. And indeed, the demise of the old will inevitably bring immense devastation and suffering— the dangers of this recognition are that it leads to either of two extreme emotional reactions, optimistic denialism or fatalistic pessimism. Neither is useful, nor justified by the available data, and both reinforce apathy. They are devoid of life. When properly grounded in life itself, acceptance of the demise of the old paradigm is the precondition for moving into a new life, a new way of working, playing and being that is attuned to life, the earth and the cosmos; it is the precondition for finding the power to begin co-creating new paradigms.

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Dr. Nafeez Ahmed is the founding editor of INSURGE intelligence. Nafeez is a 17-year investigative journalist, formerly of The Guardian where he reported on the geopolitics of social, economic and environmental crises. Nafeez reports on ‘global system change’ for VICE’s Motherboard. He has bylines in The Independent on Sunday, The Independent, The Scotsman, Sydney Morning Herald, The Age, Foreign Policy, The Atlantic, Quartz, New York Observer, The New Statesman, Prospect, Le Monde diplomatique, among other places. He has twice won the Project Censored Award for his investigative reporting; twice been featured in the Evening Standard’s top 1,000 list of most influential Londoners; and won the Naples Prize, Italy’s most prestigious literary award created by the President of the Republic. Nafeez is also a widely-published and cited interdisciplinary academic applying complex systems analysis to ecological and political violence. He is a Research Fellow at the Schumacher Institute.





Unpacking Extinction Rebellion — Part I: Net-zero Emissions

17 09 2019

Kim Hill

Sep 13 · Originally published by Medium, a very important article needed to be read very widely……..

The Extinction Rebellion (XR) movement has taken off around the world, with millions of people taking to the streets to demand that governments take action on climate change and the broader ecological crisis. The scale of the movement means it has the potential to have an enormous impact on the course of history, by bringing about massive changes to the structure of our societies and economic systems.

The exact nature of the demanded action is not made clear, and warrants a close examination. There is a long history of powerful government and corporate interests throwing their support behind social movements, only to redirect the course of action to suit their own ends, and Extinction Rebellion is no exception.

With the entirety of life on this planet at stake, any course of action needs to be considered extremely carefully. Actions have consequences, and at this late stage, one mis-step can be catastrophic. The feeling that these issues have been discussed long enough and it is now time for immediate action is understandable. However, without clear goals and a plan on how to achieve them, the actions taken are likely to do more harm than good.

Extinction and climate change are among the many disastrous effects of an industrial society. While the desire to take action to stop the extinction of the natural world is admirable, rebelling against the effects without directly confronting the economic and political systems that are the root cause is like treating the symptoms of an illness without investigating or diagnosing it first. It won’t work. Addressing only one aspect of the global system, without taking into account the interconnected industries and governance structures, will only lead to worse problems.

Demand 2: net-zero emissions

The rebellion’s goals are expressed in three demands, under the headings Tell the Truth, Act Now and Beyond Politics. I’m starting with the second demand because net-zero is the core goal of the rebellion, and the one that will have enormous political, economic and social impact.

What does net-zero emissions mean? In the words of Catherine Abreau, executive director of the Climate Action Network: “In short, it means the amount of emissions being put into the atmosphere is equal to the amount being captured.” The term carbon-neutral is interchangeable with net-zero.

Net-zero emissions is Not a Thing. There is no way to un-burn fossil fuels. This demand is not for the extraction and burning to stop, but for the oil and gas industry to continue, while powering some non-existent technology that makes it all okay. XR doesn’t specify how they plan to reach the goal.

Proponents of net-zero emissions advocate for the trading of carbon offsets, so industries can pay to have their emissions captured elsewhere, without reducing any on their part. This approach creates a whole new industry of selling carbon credits. Wind turbines, hydro-electric dams, biofuels, solar panels, energy efficiency projects, and carbon capture are commonly traded carbon offsets. None of these actually reduce carbon emissions in practice, and are themselves contributing to greenhouse gas emissions, so make the problem worse. Using this approach, a supposedly carbon-neutral economy leads to increased extraction and burning, and generates massive profits for corporations in the process. Head of environmental markets at Barclays Capital, Louis Redshaw, predicted in 2007 “carbon will be the world’s biggest commodity market, and it could become the world’s biggest market overall.”

The demand for net-zero emissions has been echoed by a group of more than 100 companies and lobby groups, who say in a letter to the UK government: “We see the threat that climate change poses to our businesses and to our investments, as well as the significant economic opportunities that come with being an early mover in the development of new low-carbon goods and services.” Included in this group are Shell, Nestle and Unilever. This is the same Shell that has caused thousands of oil spills and toxic leaks in Nigeria and around the world, executed protesters, owns 60 per cent of the Athabasca oil sands project in Alberta, and intends to continue extracting oil long into the future; the same Nestle that profits from contaminated water supplies by selling bottled water, while depleting the world’s aquifers; the same Unilever that is responsible for clearing rainforests for palm oil and paper, dumping tonnes of mercury in India, and making billions by marketing plastic-wrapped junk food and unnecessary consumer products to the world’s poorest people. All these companies advocate for free trade and privatization of the commons, and exploit workers and lax environmental laws in the third world. As their letter says, their motivation is to profit from the crisis, not to stop the destruction they are causing.

These are XR’s allies in the call for net-zero emissions.

The nuclear industry also sees the net-zero target as a cause for celebration, and even fracking is considered compatible with the goal.

Net-zero emissions in practice

Let’s look at some of the proposed approaches to achieve net-zero in more detail.

Renewable energy doesn’t reduce the amount of energy being generated by fossil fuels, and doesn’t do anything to reduce atmospheric carbon. Wind turbines and solar panels are made of metals, which are mined using fossil fuels. Any attempt to transition to 100% renewables would require more of some rare earth metals than exist on the planet, and rare earth mining is mostly done illegally in ecologically sensitive areas in China. There are plans to mine the deep sea to extract the minerals needed for solar panels, wind turbines and electric car batteries. Mining causes massive destruction and pollution of forests and rivers, leading to increased rates of extinction and climate change. And huge profits for mining and energy companies, who can claim government subsidies for powering the new climate economy. The amount of fossil fuels needed to power the mines, manufacturing, infrastructure and maintenance of renewables makes the goal of transitioning to clean energy completely meaningless. Wind and solar ‘farms’ are installed on land taken from actual farms, as well as deserts and forests. And the energy generated is not used to protect endangered species, but to power the industries that are driving us all extinct. Not a solution. Not even close. In the net-zero logic of offset trading, renewables are presented as not an alternative to fossil fuel extraction, but instead a way to buy a pass to burn even more oil. That’s a double shot of epic fail for renewables.

Improving efficiency of industrial processes leads to an increase in the amount of energy consumed, not a decrease, as more can be produced with the available energy, and more energy is made available for other uses. The industries that are converting the living world into disposable crap need to be stopped, not given money to destroy the planet more efficiently.

Reforestation would be a great way to start repairing the damage done to the world, but instead is being used to expand the timber industry, which uses terms like ‘forest carbon markets’ and ‘net-zero deforestation’ to legitimize destroying old-growth forests, evicting their inhabitants, and replacing them with plantations. Those seeking to profit from reforestation are promoting genetically engineered, pesticide-dependent monocrop plantations, to be planted by drones, and are anticipating an increase in demand for wood products in the new ‘bioeconomy’. Twelve million hectares of tropical rainforest were cleared in 2018, the equivalent of 30 football fields a minute. Land clearing at this rate has been going on for decades, with no sign of stopping. No carbon offsets or emissions trading can have any effect while forest destruction continues. And making an effort to repair past damage does not make it okay to continue causing harm long into the future. A necessary condition of regenerating the land is that all destructive activity needs to stop.

Carbon capture and storage (CCS) is promoted as a way to extract carbon dioxide from industrial emissions, and bury it deep underground. Large amounts of energy and fresh water are required to do this, and pollutants are released into the atmosphere in the process. The purpose of currently-operational carbon capture installations is not to store the carbon dioxide, but to use it in a process called Enhanced Oil Recovery (EOR), which involves injecting CO2 into near-depleted oil fields, to extract more fossil fuels than would otherwise be accessible. And with carbon trading, the business of extracting oil becomes more profitable, as it can sell offset credits. Again, the proposed solution leads to more fossil fuel use, not less. Stored carbon dioxide is highly likely to leak out into the atmosphere, causing earthquakes and asphyxiating any nearby living beings. This headline says all you need to know: “Best Carbon Capture Facility In World Emits 25 Times More CO2 Than Sequestered”. Carbon capture for underground storage is neither technically nor commercially viable, as it is risky and there is no financial incentive to store the carbon dioxide, so requires government investment and subsidies. And the subsidies lead to coal and gas becoming more financially viable, thus expanding the industry.

Bio-energy with carbon capture and storage (BECCS) is a psychopathic scheme to clear forests, and take over agricultural land to grow genetically modified fuel crops, burn the trees and crops as an energy source, and then bury the carbon dioxide underground (where it’s used to expand oil and gas production). It would require an amount of land almost the size of Australia, or up to 80% of current global cropland, masses of chemical fertilizers (made from fossil fuels), and lead to soil degradation (leading to more emissions), food shortages, water shortages, land theft, massive increase in the rate of extinction, and I can’t keep researching these effects it’s making me feel ill. Proponents of BECCS (i.e. fossil fuel companies) acknowledge that meeting the targets will require “three times the world’s total cereal production, twice the annual world use of water for agriculture, and twenty times the annual use of nutrients.” Of course this will mostly take place on land stolen from the poor, in Africa, South America and Asia. And the energy generated used to make more fighter jets, Hollywood movies, pointless gadgets and urban sprawl. Burning of forests for fuel is already happening in the US and UK, all in the name of clean energy. Attaching carbon capture to bioenergy means that 30% more trees or crops need to be burned to power the CCS facility, to sequester the emissions caused by burning them. And again, it’s an offset, so sold as a justification to keep the fossil fuel industry in business. The Intergovernmental Panel on Climate Change (in the three most likely of its four scenarios) recommends implementing BECCS on a large scale to keep warming below 2°C. Anyone who thinks this is a good idea can go burn in hell, where they can be put to good use as an energy source.

This is what a decarbonised economy looks like in practice. An enormous increase in fossil fuel extraction, land clearing, mining (up to nine times as much as current levels), pollution, resource wars, exploitation, and extinction. All the money XR is demanding that governments invest in decarbonisation is going straight to the oil, gas, coal and mining companies, to expand their industries and add to their profits. The Centre for International Environmental Law, in the report Fuel to the Fire, states “Overall, the US government has been funding CCS research since 1997, with over $5billion being appropriated since 2010.” Fossil fuel companies have been advocating net-zero for some years, as it is seen as a way to save a failing coal industry, and increase demand for oil and gas, because solar, wind, biofuels and carbon capture technologies are all dependent on fossil fuels for their operation.

Anyone claiming that a carbon-neutral economy is possible is not telling the truth. All of these strategies emit more greenhouse gases than they capture. The second demand directly contradicts the first.

These approaches are used to hide the problem, and dump the consequences on someone else: the poor, nonhuman life, the third world, and future generations, all in the service of profits in the present. The goal here is not to maintain a stable climate, or to protect endangered species, but to make money out of pretending to care.

Green growth, net-zero emissions and the Green New Deal (which explicitly states in its report that the purpose is to stimulate the economy, which includes plans to extract “remaining fossil fuel with carbon capture”) are fantasy stories sold to us by energy companies, a shiny advertisement sucking us in with their claims to make life better. In reality the product is useless, and draws us collectively into a debt that we’re already paying for by being killed off at a rate of 200 species a day. With exponential economic growth (a.k.a. exponential climate action) the rate of extinction will also grow exponentially. And the money to pay for it all comes directly from working people, in the form of pension funds, carbon taxes, and climate emergency levies.

The transition to net-zero

There are plans for thousands of carbon capture facilities to be built in the coming years, all requiring roads, pipelines, powerlines, shipping, land clearing, water extraction, pollution, noise, and the undermining of local economies for corporate profits, all for the purpose of extracting more oil. And all with the full support of the rebellion.



To get a sense of the scale of this economic transformation, a billion seconds is almost 32 years. If you were to line up a billion cars and run over them (or run them over) at a rate of one car per second, you’d be running for 32 years non-stop. That’s enough cars to stretch 100 times around the equator. You’d probably need to turn entire continents into a mine site to extract all the minerals required to make them. And even that wouldn’t be enough, as some of the rare earth metals required for batteries don’t exist in sufficient quantities. If all these cars are powered by renewables, you do the math on how much mining would be needed to make all the wind turbines and solar panels. Maybe several more continents. And then a few more covered in panels, turbines, powerlines, substations. And a few more to extract all the oil needed to power the mining and road building. Which all leaves no space for any life. And all for what? So we can spend our lives stuck in traffic? It’s ridiculous and apocalyptic, yet this is what the net-zero lobbyists, with the US and UK governments, and the European Union, have already begun implementing.

Shell’s thought leadership and government advisory schemes appear to be going great, with the US senate passing a number of bills in recent months to increase subsidies for oil companies using carbon capture, and a few more, to subsidise wind, solar, nuclear, coal, gas, research and development, and even more carbon capture, are scheduled to pass in the coming months.

The UK government, with guidance from the creepy-sounding nonprofit Energy and Climate Intelligence Unit, is implementing a transition to net-zero, involving carbon capture, nuclear, bioenergy, hydrogen, ammonia, wind, solar, oil, gas, electric cars, smart grids, offset trading, manufacturing and the obligatory economic growth. And offering ‘climate finance’ to third world countries, to impose this industrial horror on the entire planet. All led by their advisors from the fossil fuel and finance industries, with input from the CCS, oil, gas, bioenergy, renewables, chemical, manufacturing, hydrogen, nuclear, airline, automotive, mining, and agriculture industries.

The European Union, advised by the corporate-funded European Climate Foundation, are implementing a similar plan, aiming to remain competitive with the rest of the industrialised world. The EU intends to commit 25% of its budget to implementing so-called climate mitigation strategies. Other industrialised countries also have plans to transition to a decarbonised economy.

Net-zero emissions is also the goal of the councils that have declared a climate emergency, which now number close to 1000, covering more than 200 million citizens.

This is the plan the rebellion is uniting behind to demand from the world’s governments.





THE WAKING UP SYNDROME

2 08 2019

By Sarah Anne Edwards PhDLinda Buzzell, originally published by Hopedance May 1, 2008

“Humankind cannot bear very much reality.” — T. S. Eliot

Just dealing with our daily lives keeps most of us too busy to worry about whether or not the sky is falling. We focus on getting to and from work, paying our bills, doing our errands, and, if our time-stressed schedules allow, enjoying a little time to relax with friends and family.
 
But we’re deluged of late with dire pronouncements from high-profile newscasts, documentaries, and scientific reports about global warming, melting ice caps, dwindling oil supplies, and a looming imminent economic collapse. Closer to home, we’ve experienced climate-related disasters: floods, wildfires, hurricanes, wildfires, and severe droughts.

While the sky may not be falling, this day-after-day onslaught of alarming news is making it more difficult simply to overlook the triple threat of environmental, climatic and economic concerns. It’s leaving many of us feeling like Alice in Wonderland, being sucked down a Rabbit Hole into some frighteningly grotesque and unfamiliar world that’s anything but wonderful.

Few of us are eager to contemplate, let alone truly face, these looming changes. Just the threat of losing chunks of the comfortable way of life we’re accustomed to (or aspiring to) is a frightening-enough prospect. But there’s no avoiding the current facts and trends of the human and planetary situation. And as the edges of our familiar reality begin to ravel, more and more people are reacting psychologically. A noticeable pattern of behavior is emerging.

We call this pattern the Waking Up Syndrome, and it unfolds in six stages, though not necessarily in any particular order.

Stage 1 – Denial. 
When we first get an inkling of the shifting environmental reality and its potential impact on both the national economy and our daily lives, most people begin by denying it. We slip into one of four common ways to discount things we’d rather not deal with:

“I don’t believe it.”  
We simply deny the existence of any such concerns and refuse to consider them. This might include latching eagerly onto any few remaining naysayers for confirmation and comfort. But as the number of reputable naysayers dwindles, more people are forced to face the fact that “something” is happening.

“It’s not a problem.”  
We may admit there’s a change taking place, but deny that it’s significant, seeing such things as climate change and economic fluctuations as part of a normal pattern that is nothing to concern ourselves with. Or we may incorporate the changes we see happening into our spiritual and religious beliefs, regarding them not as a problem, but a test of faith, a sign of a global spiritual awakening, or evidence of a long-awaited Apocalypse. Some may believe focusing on such problems makes them worse and that we should instead visualize, meditate, or pray for the world to be as we want it to be.

“Someone will fix it.”  
We may admit major problematic changes are underway but conclude that there’s nothing we personally can do about them and we needn’t worry because technology, scientists, the government, or some expert authority will come up with a solution in time to save us.

“It’s useless.”  
We may believe there’s nothing anyone can do about macro-problems, so why do anything, except perhaps eat, drink and be merry. What will be, will be.

Stage 2 – Semi-consciousness.  
In spite of the various ways we may try to discount what’s happening to our environment (and consequently to our economy and whole way of life), as evidence mounts around us and the news coverage escalates, we may begin to feel a vague sense of eco-anxiety. Some express this as virulent anger at all this discussion about global warming. Others dissociate from their growing concern and misdirect their feelings toward other things in their lives, perhaps blaming family members or jobs for their undefined discomfort.

Stage 3 – The moment of realization.  
At some point we may encounter something that breaks through our defenses and brings the inevitability and severity of the implications of our collective problems into full consciousness. We might read a particularly compelling article, learn more about the aftermath of Katrina, hear a news broadcast about polar bear deaths or rampant fires and flooding, see a documentary like “An Inconvenient Truth” or “The End of Suburbia.” Or — most dramatically – we might experience a natural disaster ourselves with all its personal and economic costs.

At such moments, suddenly we realize no matter how we try to explain away the changes that are happening, they are and will be accompanied by huge challenges to life as we know it and cause considerable pain and suffering for many, including ourselves and those we love.

Even if we believe all these disruptions are leading to a global spiritual awakening or a long awaited Apocalypse— even if we think some helpful new technology is going to emerge (hopefully soon)— we nonetheless begin to understand on a visceral level that the changes taking place will have dramatically unpleasant implications beyond anything we’ve faced in our lifetimes. In fact, we realize many of these uncomfortable changes are already underway and will be growing in coming months and years, affecting most of the things we love and cherish.

But like the character Neo in the 1999 movie The Matrix, even at this point we still have a choice. We can choose to swallow the metaphorical red pill and find out just how deep this rabbit hole goes and where it leads. Or we can take the soothing metaphorical blue pill and choose to “escape” from the nightmarish Wonderland of the rabbit hole we’ve fallen into by slipping back into the comfort of our favorite form of assuring ourselves that all is well.

But if, like Neo, we take “the red pill,” we wake up to the reality of our individual and collective situation. We get that the triple threat challenge facing us is a real Medusa monster. Once we’re awake, the problem is full-blown in our consciousness. It’s right in our face. It won’t let us turn away, and the force of it makes “waking up” incredibly painful.
 
The moment we realize — even briefly — that we’re slipping into a dangerously threatening new world that no longer makes sense according what we’ve always believed, our genetic wiring kicks in with predictable physiological and emotional threat responses that can take many forms.

Some of us become obsessive newswatchers, documentary filmgoers, internet compulsives or book readers, wanting to know more and more about what’s really happening. Loved ones may think we’ve gone nuts. Spouses may consider divorce; kids may decide mom and dad are hopeless cranks. 

The more fragile or vulnerable among us may get depressed or experience panic attacks. If something about this current eco-trauma retriggers earlier traumas in our lives, we may have a Post-Traumatic Stress Disorder (PTSD) reaction. Even the more resilient may throw themselves obsessively into save-the-planet and other activities, soon to become exhausted and weary from trying to do what no one person can.

Others, once they realize what’s happening, see it as a new business or political opportunity. These green business ventures can sometimes be helpful and productive, but at other times can actively circumvent or sabotage the efforts of those who are trying to solve the problems.
 
Stage 4 – A Point of No Return.
Once awakened, especially as economic and environmental changes intensify, most of us find there is no turning back. We find ourselves traveling deeper and deeper down the rabbit hole. Whatever methods we’ve used to avoid facing the coming changes is no longer successful to quell our personal concerns. We can no longer help but notice the continuing rapid progress of the bad trends – more expensive energy, higher costs of living, a weaker economy, more species in trouble, rising temperatures, more devastating severe weather events, increasing political, economic and military competition (wars) over remaining resources, etc.  It all starts to make a dreadful sort of sense as we let in the enormity of the situation.

One of the most difficult aspects of this stage is the profound but unavoidable sense of isolation and disconnection we may feel when living in a different world from most of those around us, a world we can no longer escape from, but one few others seem to notice. The result is a bizarre sense of surrealism. Interaction and communication can become a challenge. How do we relate to a world that’s no longer real to us, but is business as usual to most? Do we try to reach out to others about the ugly new reality and endure their defenses? Is it better to indulge those who don’t yet see the reality we’ve stumbled into and act “as if” nothing has changed just to get along? Or might it be easier to withdraw from life as we’ve known it and turn into a hermit? 

5. Despair, guilt, hopelessness, powerlessness. 
The realization sets in that one person or even one group or community can’t stop the effects of such things as climate change and peak oil and their economic consequences from impacting millions of people around the planet and at home. We see this thing spiraling out of control and realize that our species, and even we individually, are responsible for much of what’s happening!  As the mayor of Memphis said to the Los Angeles Times when a major heat-wave hit his city and most of the Midwest and South last summer, “This is pretty akin to a seismic event in the sense that there is no solution that we here in this room can come up with that will take care of everybody.”
   
Some have suggested that this stage is similar to the traditional grief process, and indeed, this is a time of grieving. But there is a significant difference between this awakening and the normal experience of grief. Grief that occurs after a loss usually ends with acceptance of what’s been lost and then one adjusts and goes on. But this is more like the process of accepting a degenerative illness.  It’s not a one-time loss one can accommodate and simply move on. It is a chronic, on-going, permanent situation that will not only not improve, but actually continue to worsen and become more uncomfortable in the foreseeable future, probably for the entire lifetime of most people living today.  This is what author James Howard Kunstler calls “The Long Emergency.”

Our grief and sorrow are also amplified by having to bear the pain of upbeat acquaintances who go merrily along in their denial, discounting their own uneasiness about what’s happening and wondering why we’re so “negative.”

Stage 6 – Acceptance, empowerment, action. 
As we come to accept the limits of our general powerlessness, we also find the parameters of the power we do have in this strange new situation. We discover we no longer need to resist our current and emerging reality. We don’t need to feel compelled to save the entire world or to hold onto a world that no longer makes sense. We are freed, instead, to pursue what James Kunstler calls “the intelligent response, ” seeking and taking whatever creative, constructive action will best sustain those aspects of life that are truly most important to us in the context of the changes unfolding around us.  At this point our curiosity and creativity kick in and we can begin following our natural instincts to find what is both feasible and rewarding to safeguard ourselves, our families, our communities and the planet.

 And indeed, growing numbers of people are beginning to respond with a plethora of creative, socially and personally responsible actions along four paths that are similar to those identified by Joanna Macy in her book World as Lover, World as Self: Courage for Global Justice and Ecological Renewal and Richard Heinberg in Peak Everything: Waking up to the Century of Declines. We are finding individual and collective ways to:

Resist making matters worse. 
What’s going on may or may not be inevitable, but we don’t have to speed it along. We can do at least one thing to ease or lessen the negative impact of these changes. We can join an environmental action group, plant a tree, bike to work, help with a protest march or write letters to our congressperson. Just doing our little bit to limit the damage eases the psychological distress we’re feeling, even if we’re not “saving the whole world.”  Taking even a small stand for what Macy calls “the life-sustaining society” (as opposed to the life-destroying one) gives us back our dignity and sense of agency.

Raise our level of consciousness so we can maintain some serenity and not burn out in the midst of all this change. We might adopt a spiritual practice of some kind, take up meditation, expand our understanding of ecology or history, or spend time reconnecting with nature, learning to live our lives in harmony with the rest of the earth.

Build a lifeboat for ourselves and our loved ones. 
Many people are already taking steps to create a richer yet more sustainable way of life better suited to weathering the new economic and environmental realities. Some are moving to less vulnerable or expensive locales. Others are simplifying their lives, starting to lower their energy use, or creating personal and community permaculture gardens. Still others are changing into more sustainable careers, joining relocalization efforts to safeguard their local economy, or adopting alternative ways to exchange needed goods and services. Learning more about these positive possibilities is vital. Until we can see that there are options, there’s no way out of despair except to return to dissociating or denying, which only makes us more vulnerable to the difficulties around us.

Join with others in small communities 
for support and understanding. Don’t try to cope with this enormous challenge alone!  Find others who share your concerns and views. Some people have formed reading or study groups around books like David Korten’s The Great Turning: From Empire to Earth Community, Richard Heinberg’s Powerdown: Options and Actions for a Post-Carbon World, Cecile Andrews’ Circle of Simplicity: Return to the Good Life, or Middle Class Life Boat by Paul and Sarah Edwards. Others are becoming active in relocalization efforts like those described on www.relocalize.net . Still others are joining together to turn their neighborhood into a sustainable “eco-hood” or exploring options for co-housing or eco-villages.

Taking some action in each of these four areas prevents us from getting stuck in panic and paralysis. It energizes us and re-establishes a sense of confidence and security in life. Does it mean we will no longer be plagued with concerns, doubts or even fear at times? No. The threat of what we face is huge and relentless. There’s never been anything like it in human history.  All who awaken to the enormity of the challenges before us still slip and slide somewhere along this continuum at times. One day we may feel encouraged with our forward action, the next we may be back to despairing. Or we many need to take a mental holiday altogether for a few days or weeks so we can come back refreshed and reinvigorated, ready to work again on the survivable future we’re creating for ourselves and our loved ones.

When asked in an interview with The Turning Wheel if there are times when she ever thinks “Oh, no! This is impossible,” even Joanna Macy, who has been a leader in championing ways to address these changes, replied, “Every day.” But she goes on to explain that while she does think this at times, such times pass because she can’t think of anything more engaging and enjoyable than addressing the most pressing issues of our time.
 
Such wisdom seems to be the secret to living positively while navigating the painfully difficult stages of awakening until we get to the point where we can enjoy the daily challenges our dismaying situation presents to our imagination, our creativity and our deep and abiding love for the most valuable aspects of life.

 
To Learn More

Books

Circle of Simplicity: Return to the Good Life by Cecile Andrews.

World as Lover, World as Self: Courage for Global Justice and Ecological Renewal by Joanna Macy.

The Great Turning: From Empire to Earth Community by David Korten.

The Long Emergency: Surviving the End of Oil, Climate Change and other Converging Catastrophes of the Twenty-first Century by James Howard Kunstler.

Middle-Class Life Boat, Careers and Life Choices for Staying Afloat in an Uncertain Economyby Paul and Sarah Edwards.

Permaculture: Principles & Pathways Beyond Sustainability by David Holmgren

Peak Everything: Waking up to the Century of Decline by Richard Heinberg.

Powerdown: Options and Actions for a Post-Carbon World by Richard Heinberg.

Reconnecting with Nature by Michael J. Cohen.

Documentary DVDs

The End of Suburbia: Oil Depletion and the Collapse of the American Dreamwww.endofsuburbia.com/previews.htm

Escape From Suburbia: Beyond the American Dream

The Power of Community: How Cuba Survived Peak Oil

What a Way to Go: Life at the End of the Empire. www.whatawaytogomovie.com/

Crude Impact

Organizations

The Post-Carbon Institute www.postcarbon.org

Sarah Anne Edwards, Ph.D., LCSW, is an ecopsychologist, author, and advocate for sustainable lifestyles. She is founder of the Pine Mountain Institute (www.PineMountainInstitute.com ), a continuing education provider for professionals seeking to empower their clients to respond to today’s challenging economic and environmental realities.

Linda Buzzell, M.A., M.F.T. is a psychotherapist and career counselor in private practice in Santa Barbara and Los Angeles, California.  She is the founder of the International Association for Ecotherapy (http://thoughtoffering.blogs.com/ecotherapy ) and the co-editor of Ecotherapy: Psyche and Nature in a Circle of Healing (in press, Sierra Club Books).





Collapse early, avoid the rush……

31 07 2019

How long have we got?

published by matslats on Fri, 07/26/2019 – 03:02

Last month I expressed personal alarm at the weather and the unexpected speed of change. Since then the global weather continues to break records, and I’ve thought of something slightly more constructive to say.

The asteroid which brushed passed the earth on Thursday was only identified as such the day before. Presumably our instruments calculated that it wasn’t a risk and the alarm wasn’t raised. But had the trajectory been six earth diameters to the side, how much notice would we have had to prepare ourselves for a 30 Hiroshima-bomb impact somewhere on the earth? What if the authorities decided not to tell anybody because there wasn’t time to prepare and it would just cause unnecessary panic?

Sometimes climate change feels like that. We know time is running out, but governments are failing to tell the truth (for whatever reason) so we don’t have the information or the political power to respond appropriately. No wonder people are waking up to the shortness of time and wondering how long they’ve got.

But the question in that form is poorly articulated perhaps because of the panic behind it. Who is we? What do we need time for? Do we really need to know? Might living in unknowing be wiser than planning for one specific possible future?

This post is an attempt to answer for myself. I want to avoid conflict and oppression in my own life and contribute to attempts to reduce harm. How long do I have for that?

It seems to me that no-one wants to be so irresponsible as to make a prediction too short. The shortest predictions are the most dangerous and potentially embarrassing, because they invoke the maximum panic and will be proven wrong the soonest. Mavericks like Guy McPhearson are marginalised and even belittled for advising us that “Only love remains“.

At the more respectable end of the panic spectrum the UN is pushing countries to make 2050 commitments which could be even more irresponsible. This date could be even more irresponsible and less accurate if by being slow to incorporate the latest science, it gives anyone the impression that we have wiggle-room.

So how long have we got? If someone would just give us a clue, we might make better decisions. If I knew an asteroid might hit my city 24 hours from now I might try to escape the impact zone, or seek or construct some kind of shelter; but if I had ten minutes I’d be lucky to get my children out of the building and underground. Less than that, and at least I could follow the advice of the Chinese/World government in the apocalyspse action thriller The Wandering Earth to go back to my family and be with my loved ones.

However climate change is not a Newtonian body in constant motion through space, but a very large and complex system which has yet to be accurately modeled by computers. We don’t know how long we’ve got or what event we dread. Every number you hear representing a target, threshhold or deadline, such as 12 years, 1.5 degrees, ‘2050 tipping point’ is chosen by Public Relations advisors as a strategic target for policy makers and should be taken with a large pinch of salt. The body which has promoted most of those numbers has failed us badly by implying those things were knowable, and then placing them far too far in the future. But even if the models were accurate it wouldn’t help very much because our well being depends in large part not on the weather but on society, another complex system which is premised on the first. That’s not including the economy, another system which nobody understands, and which is designed to fail suddenly, unexpectedly and catastrophically.

The future most of us should be concerned about is not death in a heatwave or hurricane, or drowning in a rising tide, but social and political failure in a civilisation unable to adapt to changes in its environment.

So how long have we got – until what? I’m concerned that there’s too much vague fearmongering and not enough thinking about how our society is most likely to fail. It probably won’t be a distinct ‘event’ as its known in prepper-speak, a jump from capitalism to cannibalism, but could unfold in different ways and lead to different outcomes, some more preferable than others. Fiction can help us imagine possible futures like the charred landscape and fearful encounters of the The Road or living in a sealed dome of Logan’s Run. The best prediction we can hope to make is to project forwards from now in a straight line, and for me Children of Men is the movie that does that best. Notice the police and the public, the dirt and decay, the slim hopes! 

The continuing shocking weather will lead to poor harvests this year and probably poorer next year. Kudos to AllFed for their work on food security already. Around that time, maybe the year after, global food markets will go crazy as the rich countries begin hoarding food in earnest. It won’t be the shortage itself so much as the political handling of it which will be brutal. Even now many humans are already starving for political reasons while food rots in vast warehouses. Lloyds of London predicted that Africa would be hit hardest and soonest. Maybe we could feed ourselves for a few years, but without improved yields it wouldn’t be long before we saw food rationing in developed countries and governments using emergency rhetoric, political repression and of course debt-slavery to maintain order.

This at least seems like the harsh direction of the capitalist road we are on. The self-entitled, super-wealthy business and political classes will requisition everything to sustain themselves in militarised island ecovillages.

They would manage the rationing system while infrastructure decayed and schools and hospitals services failed and closed. Growing numbers of unemployed destitutes would be left to fend for themselves, dying younger than their parents from poverty related causes, including disease and violence.

So if I told you how long you had, would you wait until the last minute? One thing is for sure that you don’t want to get caught in the rush for the exit. Once everyone else starts to panic, considered, conscientious action becomes much harder.

In his Deep Adaptation paper Jem Bendell put his neck out and guessed we had 10 years before ‘societal collapse’. After a year of reflecting on this and of reading alarming science, I’m currently guessing that widespread food panics will come to dominate international politics in the next 2-4 years. The introduction of rationing will herald the crumbling of our political and financial freedoms.

So in my mind as a Western European, that 2-4 years is my window to do whatever I think necessary, desirable or possible with relative freedom. After that I think life will become harder, and choices narrower.

We can not now prevent a massive die-off of all that sustains us, starting with the insects now, expanding to the fish, trees, and surely also the grasses we depend on for food. However bleak the outlook seems – it could be worse. Maybe we’ll go extinct and maybe we won’t; wise choices could make the difference between the two. It is still possible to reduce the coming anguish and suffering; to reduce the mess and leave opportunities for the cockroaches to thrive after us; to face the future with dignity and open eyes.

I think many of us should be looking at quitting our jobs in the commercial machine, preferably with a spectacular act of nonviolent industrial sabotage, cashing in our pensions and investing in real things we care about, whether it be survival, justice, personal or collective redemption, or just pleasure.

I believe there may still be important political/collective options which would both lessen the suffering and increase our survival odds. Neither of those things seem to matter to many people I talk to, but Extinction Rebellion is closest to my way of thinking right now. To me the wonder of the universe is enough to make me want more of it, so I expect I’ll be working on system change as long as there is a system to change – not only with the hope to make things less bad, but because that is what I do.