467 ways to die on a warming planet

17 12 2018

A new study published in Nature has found evidence for 467 ways in which climate hazards due to global warming are making life on the planet harder for humans. It confirms that we are witnessing a shift in the functioning of the Earth system as a whole, a shift to a new state that is unsympathetic to the continued flourishing of human life.

A changing climate is only one feature of a warming globe. Human activity has bounced the Earth into a state that has no equivalent in its 4.5 billion year history.

Clive Hamilton

The Earth’s new trajectory as it spins into the future has led scientists to tell us we have entered a new geological epoch, the Anthropocene. We have crossed a threshold and the geological clock cannot be turned back. The disruption we have caused is increasingly unpredictable and uncontrollable, and it has no endpoint.

There are, therefore, two questions humankind must face. What must we do to prevent serial disasters becoming existential catastrophe? And how can we make our social and economic systems flexible enough to cope with the new dispensation?

There are several reasons an international agreement has proven so hard. The leading one is sabotage by climate science deniers. Can it be countered? Climate science denial was invented and propagated mainly in the United States by the fossil fuel industry in the 1990s and early 2000s.

Activists know how to thwart an industry lobbying campaign. But then something calamitous happened – rejecting climate science became caught up in the culture war. The Tea Party and Fox News were largely responsible for the shift. Before then, even a conservative like Sarah Palin accepted the science and called for action. But after 2009, rejecting climate science became a badge of political identity for conservatives.

From that point onwards, facts no longer mattered.

So the challenge is no longer how to use information to change people’s minds. The challenge is how to change a culture. No one knows how to do that.

Yet it’s too easy to blame the world’s slowness to act on crazy American deniers. Because, in a way, we are all climate science deniers.

The full truth of what humans have done is almost impossible to take in. To fully embrace the message of the climate scientists means giving up the deepest presupposition of modernity – the idea of progress. Relinquishing our belief in progress means we must let go of the future, because we have been taught from infancy that the future is progress.

In our minds, replacing the old future defined by progress with a new future defined by endless struggle requires a period of grieving. Not many people have the stomach for that.

While most people in most countries accept the truth of climate science, they don’t accept its implications. What can be done to change that?

When it comes to communicating the science’s message to the public, there is no magic potion to be found. A lot has been tried and some of it works reasonably well, up to a point. The scientists must keep doing their research and putting it out. Accusing them of alarmism is a calculated political slander; in truth, they have consistently been too cautious in their warnings, especially in IPCC reports.

Yet the meaning of their reports has not sunk in. It’s clear that an Earth warmer by four degrees – and after the unwinding of the 2015 Paris agreement that is the path we have returned to – will impose enormous stresses on all societies.

In poorer countries, it will lead to mass migrations, many deaths and violent conflict. The effects in wealthy countries will depend on who holds power and how they govern. Disasters, food shortages and waves of immigration will magnify resentment against the rich, who will be attempting to insulate themselves from the turmoil around them.

But they too depend on the infrastructure of urban life – electricity and water supply, sewerage and waste disposal, transport systems for food and so on. And they can’t insulate themselves from social upheaval.

Some communities will learn to adapt more effectively. Smaller, cooperative communities will be best placed to adapt themselves to endure the troubles.

But however humans live or die on the new Earth we have made, we are approaching the endpoint of modernity and must accept that it is finally true that man is the environment of man.

• Clive Hamilton is professor of public ethics at Charles Sturt University in Canberra and author of Defiant Earth: The fate of humans in the Anthropocene


The End of Endless Growth: Part 2

4 01 2015

THIS is the follow up to part 1 published a little while ago…

Nafeez Mosaddeq Ahmed

Nafeez Mosaddeq Ahmed

Written by Nafeez Ahmed

Worried about the shit hitting the fan on climate change and other major crises? Good. Because those crises prove that we have an unprecedented opportunity to change the world.

Yesterday, I ​pointed to the groundbreaking work of University of Turin economist Mauro Bonaiuti on the deeper roots of the ongoing crisis of capitalism in a wider environmental crisis. The ‘endless growth’ model of unlimited material accumulation that we take for granted is increasingly breaching natural and environmental limits of the biosphere, with devastating consequences. 

Yet Bonauiti is hardly a lone voice. He represents a widening ​movement of econo​mists and scient​ists who are pointing to the need to re-e​ngineer capitalism as we know it if we want to sustain prosperity while sav​ing the planet. The pseudo-debate over whether 2015 entails recession or recovery overlooks the bigger picture: that the global economic crisis is simply a stage in the long decline of a paradigm that has outlasted its usefulness.

“Far from being all doom and gloom, continuing global economic fragility is symptomatic of a fundamental shift”

Far from being all doom and gloom, continuing global economic fragility is symptomatic of a fundamental shift in the very nature of civilization itself. The new era of slow growth and austerity has emerged because the biosphere is forcing us to adapt to the consequences of breaching environmental limits.

This fundamental shift has also brought about significant changes that offer profound opportunities for systemic transformation that could benefit humanity and the planet. These five interlinked revolutions in information, food, energy, finance and ethics are opening up opportunities for communities to co-create new ways of being that work for everyone. This year we could discover that the very disruption of capitalism itself is part of a major tipping point in the transition to a new post-industrial, post-capitalist paradigm.

The information revolution

The world is currently, quite clearly, at the dawn of a huge technological revolution in information that has already in the space of a few years transformed the way we do things, and is pitched to trigger ongoing changes in coming decades. A glimpse of some of those changes, and the possibility of weaponizing them, can be found in my article on the Pentagon’s plans for defense reform.

The main impact of the information revolution so far has been the decentralization of communications infrastructure across the world, the increasing interconnection of different countries and communities, and as a consequence, the opening up of myriad sources of information, often for free, to the public.

Of course, this is no global village. Access to the internet remains massively unequal between rich and poor, and new battle-lines have been drawn—illustrated by the impunity and unaccountability of mass surveillance by intelligence agencies in cahoots with corporations, as well as ongoing efforts by telecoms giants and governments to explore ways of controlling and censoring the internet.

But this is largely a regressive response to the increasing inability to control the inherently uncontrollable and decentralized dynamic of the information revolution. We now know that intelligence agencies are playing catch-up as it has become clear that social media is an enabler of radical political messaging and, thus, an amplifier for social movements capable of facilitating the toppling of repressive military regimes that happen to be our closest allies (Egypt, anyone?).

Similarly, the attempt to shut-down Pirate Bay has been futile. The moment legislation was introduced to kill the site, instead of disappearing, hundreds of Pirate Bay mirror sites proliferated in a manner demonstrating the literal impossibility of ever being able to eliminate the flagship pirating portal. The latest raid on the Pirate Bay’s servers in Sweden resulted in the immediate ​launch of a Pirate Bay “clone” site by competitor Isohunt. In 2012, the site had become more portable and easier to clone. Now Bruno Kra​mm, Berlin chairman of the Pirate Party which was founded after the first Pirate Bay shut-down in 2005 to promote online information sharing, promised that the site would simply re-open by multiplying servers. “Basically, each time you shut the Pirate Bay down, we will multiply,” he said.

It is this freedom of information, both in accessibility and cost, that is also eating into the traditional business models of the broadcast and print media.

Those models are walking dead. The members of the next ge​neration do not read newspapers, and they don’t watch TV news. They get their info from YouTube shows, curate their news from across multiple mainstream and alternative digital sources, while sharing and communicating news across social networ​ks like Facebook, Twitter, Instagram, WhatsApp, Snapchat, Vine, Tumblr, and so on. And this is a big reason why the conventional business models of the mainstream media are experiencing rapid​ decline.

Despite its pitfalls, the information revolution has thus opened up previously unthinkable opportunities for alternative media, accessibility of information, and interconnections between different people, communities, social movements, and nations. Hence, the rapid​ proliferation in the last decade of alternative news sites and sources such as blogs, community news platforms, and reader-supported models of digital journalism.

This is already undermining the relevance of traditional centralized information highways, and creating sp​ace for public engagement and new digital media models, in a process that will only accelerate and become increasingly unstoppable as encryption and privacy tools become cheaper and more common.

The energy revolution

As I’ve shown ​elsewhere, the fossil fuel system is already in its death throes. Costs of production have rocketed for oil, gas and coal, and the market simply cannot afford to pay prices high enough for the big fossil fuel majors to sustain increasing profits.

Mark Lewis, former head of energy research at Deutsche Bank, points out that the industry is investing “at exponentially higher rates for increasingly small incremental yields of energy.”

This year the US Energy In​formation Administration found that as a consequence of this shift to expensive energy, the world’s leading oil and gas companies were sinking into a debt ​trap even before the latest oil price crash. Their net debt increased by $106 billion in the year up to March, while they sold off $73 billion of assets to cover surging production costs. “Alarm bells are ringing. Investors can see that this is unsustainable,” Lewis recently told the Telegraph. “They are starting to ask whether it wouldn’t be better to return cash to shareholders, and wind down the companies.”

As the fossil fuel empire crumbles, in contrast, the cost of renewable energy technologies (especially solar and wind) is dramatically falling even as efficiency gains are rapidly increasing. According to Silicon Valley entrepreneur and Stanford business studies lecturer Tony Seba, who forecasts the dominance of solar within just 15 years, the Energy Return On Energy Investment or EROEI of solar is far superior over the long-term than fossil fuels.

Seba told me that conventional EROIE calculations are potentially misleading because they ignore critical costs and externalities, especially in land and water usage, waste and pollution. Applying the concept of Energy Payback Time (EPBT) to photovoltaic (PV) solar panels—where EPBT is how long it takes to produce the same quantity of energy that was used to create and install the panels—Seba notes that recent thin film technologies will payback this energy in around just one year. After that point, effectively, energy is generated for free. If a thin film panel produces energy for 25 years, then its EROEI is 25. “This is far higher than the published results for most forms of energy today, including oil, gas, wind, and nuclear,” Seba said.

But Seba also pointed out that PV panels are likely to last many decades after 25 years. Panel performance degrades at around 0.5 percent per year, which means that even after 60 years, they would produce at 70 percent capacity. EROEI would therefore be on the order of 50 or 60. Given that by 2020, PV costs are expected to drop by another two thirds or so, this suggests that by then EROIE for solar would be even higher, potentially as much as 150. And as the efficiency and capacity of PV technology continues to improve (at a rate of 22% every 2-3 years), EROEI of solar PV technology is pitched to reach triple digits and exponentially improve, rather than degrade.

Fossil fuels simply cannot compete with this. As costs continue to drop, businesses and communities are already shifting rapidly to cheaper, decentralized solar, where post-EPBT energy is literally free. When combined with the fast emerging storage solutions diminishing prices, the old model of being dependent on expensive, centralized and dirty oil, gas and coal will be increasingly displaced by the relentless momentum of cheap, distributed clean energy.

The food revolution

As we wean ourselves off fossil fuels, one of the most energy-intensive pursuits ripe for transition is industrial agriculture. In the US alone, 19 percent of fossil fuel consumption goes to the food system for pesticides, fertilizers, on-site machinery, processing, packaging and transport. But as industrial agriculture continues to degrade t​he soil, the productivity of land in key food basket regions is steadily d​eclining.

With global food prices at record levels in the context of these challenges, combined with the pressures of climate-induced extreme weather, volatile oil prices, and speculation by investors, the incentive to develop greater resilience in locally accessible food production is also growing.

In the UK and US, for instance, demand for local​ly grown food production is ris​ing fast. The US Departm​ent of Agriculture reports that between 1992 and 2007, demand for local produce grew twice as fast as total agricultural sales, and the number of local food outlets has quadrupled from 1994 to 2013.

Transition initiatives across the western world are pioneering community efforts to grow their own food, organically and outside of the industrial food system. Preliminary studies show that the reloc​alization of food economies is a viable option that could have huge benefits to local economies and create a wide range of jobs—although this would involve less meat consumption, with greater numbers of people living on and working the land.

Recently, the UN Food and Agricultural Organization (FAO) has been exploring the potential to scale-up agroec​ology—a specialized farming method which combines organic agriculture with an ecologically-conscious social, economic and political structure. Successive UN special rapporteurs on the right to food, drawing on a rich peer-reviewed literature, have endorsed agroecology as a viable solution for increasing crop yields for the small farmers that provide 70 percent of global food production.

A Masters t​hesis in Environment and Planning completed this year by Zainil Zainuddin, a food and agriculture researcher at RMIT University in Melbourne, Australia, conducted a case study of 15 households doing urban farming on a 1,096 square meter sized collective plot in Melbourne city. Eleven of the participating households farmed using Permaculture design principles, including no-dig, raised beds for food growing, the use of compost and/or worm-farm castings for soil improvement (and the use of animal manure for those engaged in poultry or fowl raising), companion planting for organic pest management and rainwater harvesting. In one year, the project produced a total yield of 388.73 kg worth of fruits, vegetables, nuts, honey and meat, along with a total of 1,015 eggs. The study found that, “All participants register a surplus of between 5 per cent to 75 per cent, depending upon the crops and seasons,” which was shared among immediate family, and local communities” through local swap and share networks.

In ensuing years, more and more food will be pro​duced and consumed locally in both urban and rural environments, as the industrial food system becomes more unsustainable and costly. Real-world cases like Park​ 2020 in the Netherlands show that with the right design principles, large-scale urban agriculture to sustain a community food system and local businesses based on “closed cycles for materials, energy, waste and water,” represents a viable future for converting modern cities into regenerative ecologies.

The finance revolution

The information, food and energy revolutions are being facilitated by a burgeoning revolution in finance. Once again, the emerging trend is for new models that give greater power to the crowd, and undermine the authority and legitimacy—and even necessity—of the traditional, centralized banking infrastructure.

This has been enabled by the information revolution. According to the technology market research firm Forrester, the avalanche of new mechanisms for potential lenders and borrowers, or funders and receivers, to interact online without the intermediation of traditional banks and financial institutions, poses a huge threat to conventional banking. Of these new mechanisms, peer2peer lending has experienced particularly rapid growth.

Forrester Research’s new r​eport shows that since 2005, over $6 billion has been generated in loans. Although peer2peer remains tiny in the context of banks’ larger balance sheets, Forrester forecasts that the long-term trend is for these new forms of social lending—including digital investment management and crowdfunding—to “continue to grow, chipping away at banks’ profits, diverting deposits, and disintermediating banks.”

“Banks have now been brought to the edge of the disruption abyss.”

As the Aust​ralian Business Review recently noted, “banks have now been brought to the edge of the disruption abyss” where “the media, mail and music businesses” are already on the verge of toppling over. These new social lending and finance mechanisms will “break the business of banking into its parts, each with its own set of disrupters.”

This has also opened the way for new digital currencies and new digital wallet systems, which many forecast will disrupt billions of dolla​rs a year in banking, especially in less developed markets where banking infrastructures are not well established. While Bitcoin is often the most hyped, others are quickly emerging which promise greater stability, transparency, and public accountability, such as M​axCoin and St​artCoin.

According to Walter Isa​acson, CEO of the Aspen Institute and former chairman of CNN, “digital currencies and micropayments are likely to be the disruptive innovation of 2015.”

One of the most significant potential developments in finance is in the concept and practice of the “circular economy,” which focuses on the need to recycle resources in an economic system, rather than simply generate escalating quantities of waste in the name of endless growth. A major report to the Club of Rome this year by Ugo Bardi of the University of Florence’s Earth Sciences Department showed that recycling, conservation and efficiency in the management of the planet’s mineral resources could enable a prosperous​ and high technology society, though not one indulging in the sort of mass consumerism we take for granted today.

Corporations are leading the way in exploring the circular economy purely for business reasons. Resource costs have rocketed since 2009 more quickly than global economic output. A r​eport put out earlier this year by the financial consultancy McKinsey noted that businesses are being forced to find “novel ways to reuse products and components” in managing access to “valuable natural resources.” The relative success of these efforts led by companies like Renault evoke the possibility of “an industrial system that is regenerative by design,” which “restores material, energy, and labour inputs.”

In the age of expensive energy, McKinsey points out that the incentives to shift to a circular economy are huge. Savings in materials alone could exceed $1 trillion a year by 2025. While the corporate and business sectors see the circular economy as a necessary means to sustain growth in a new age of resource scarcity, Bardi points out that endless material growth is a simple impossibility. The rise of the circular economy being led by some of the world’s largest compan​ies represents an unwitting but accelerating shift to a post-growth economic system.

The ethical revolution

Perhaps the most profound shift of all, implicit in these seemingly disparate, but inherently interwoven revolutions, is the ethical revolution.

The old paradigm, which is facing increasing disruption by the emerging revolutions described above, is premised on a model of centralized, hierarchical control focused on unlimited material accumulation, and premised on the values of individualism, self-interest, competition, and conflict.

The model that is fast developing and disrupting this paradigm from within, is one premised on open access to information; distributed and effectively free, clean energy; local, community and democratic ownership over planetary resources; and a form of prosperity and well-being that is ultimately decoupled from the imperative for endless material accumulation.

The old and new paradigms can be clearly related to two quite different value systems. The first paradigm, which is currently in decline, is that of egoism, crude materialism, and selfish consumerism. It is a value system that, we now know from our best scientific minds, is on course to potentially lead to an uninhabitable planet, and thus, perhaps even species extinction (with many scientists arguing we appear to be at the dawn of the planet’s six​th mass extinction event). This suggests that this value system is actually dislocated from human nature, our biophysical environment, and the relationship between them.

In contrast, a value system associated with the emerging paradigm is also supremely commensurate with what most of us recognize as ‘good’: love, justice, compassion, generosity. This has the revolutionary implication that ethics, often viewed as ‘subjective’, in fact have a perfectly objective and utilitarian function in the fundamental evolutionary goal of species survival. In some sense, ethics provide us a value-driven benchmark to recognize the flaws in the old paradigm, and glimpse the opportunities for better social forms.

This ethical revolution is ultimately rooted in a profound fundamental shift in our scientific understanding of life and the world, from the old Newtonian/Cartesian paradigm to the n​ew paradigm represented by relativity, quantum physics, evolutionary biology and epigenetics. This shift has on the one hand brought to light curious parallels between Eastern mysticism and Western science which occupied the minds of the very foun​ders of quantum mechanics, and on the other highlighted conc​epts like “nonlocality” and quantum interconnections, the inherent relationship between observer and observed, and the complex irreducibility of mind-body interactions. These point to an emerging scientific worl​dview in which human beings are intimately interwoven with our biophysical environment, and where ethical values therefore in some way provide us a means to objectively navigate this relationship in our day-to-day moral choices, regardless of religious dogma.

As these five revolutions accelerate and disrupt the old paradigm, as they are already doing—resulting in the increasing eruption of social movements that challenge and overthrow states and systems—the phase shift to a new era also accelerates. The birth pangs of this new era are premised on the escalating disruption of the old paradigm, a process that invokes chaos, uncertainty, and violence. Yet it is precisely in the ashes of that great disruption that the opportunities for these revolutions to take flight will become ever greater.​

I’d be happier if I didn’t write this stuff!

20 08 2014

Kurt Cobb

A guest post from Kurt Cobb who kindly gave me permission to reproduce this piece from his own blog.  In reply to my email, Kurt wrote…:

I think we are already in the crisis. The economy is not growing very much and in some places it is contracting.  For 90 percent of the people on planet Earth, growth has stopped.  Their material well-being is either stagnant or declining.  Many more people are finding it difficult if not impossible to afford the things they used to afford before 2008.  I don’t believe we are facing a definitive one-off event, but a serious of periodic crises which the public and government will respond to with measures designed to get us back to business-as-usual.  Of course, for the vast majority of people, these measures will be insufficient because our objective circumstances have changed.  We now face high energy prices and a wobbly financial system that is stressed because of the high energy prices.
There is a better path forward, but it won’t come from the top.  We must build it ourselves from the bottom up.

Thus happiness depends, as Nature shows,
Less on exterior things than most suppose.

                  –William Cowper

For years my father–who is a really great guy–has been telling me that I’d be a happier person if I didn’t write about all the converging threats bearing down on the human race. Turns out he’s right!

Here’s what a new study said on the matter:

Recent evidence suggests that a state of good mental health is associated with biased processing of information that supports a positively skewed view of the future. Depression, on the other hand, is associated with unbiased processing of such information.

Let me translate: If you fool yourself about what you are really seeing in the world and convince yourself that it will lead to a good future for you and whomever else you care about, you’ll maintain good mental health. If, on the other hand, you look reality squarely in the eye, you are more likely to get depressed. Life, as it turns out, isn’t a bed of roses.

Now, I would put the “positively skewed” person in the same category as turkeys. You may be familiar with philosopher Bertrand Russell’s story of the turkey. A farmer feeds this turkey every morning. Using inductive reasoning, the turkey becomes more and more convinced each day that the morning feedings will extend indefinitely. One day the farmer appears with an ax, demonstrating the weakness of inductive reasoning.

It’s easy to see that the turkey is happier up to the point of slaughter NOT knowing what is coming. (I’m assuming the turkey, in this case, would be powerless even with foreknowledge to prevent his own demise.) Not knowing, he is better adjusted to his surroundings, and he’s not busily writing columns about the impending turkey slaughter that all turkeys should be aware of. This lack of knowledge certainly prevents stress and stress-related diseases, both mental and physical. One has to admit that the turkey has a good life (for a turkey) up to a certain point.

We should also note that there is no way that examining his past–i.e., previous feedings–would allow the turkey to understand the danger. The slaughter of turkeys is nowhere to be found in the time series of his feedings or his life in general. (The analogy for the human race would be the last 150 years or so in which the notion of perpetual progress has become entrenched in the human psyche.)

We can learn two things from the turkey’s story. First, if you are a turkey, it is better to be ignorant of your own demise if you are be unable to do anything about it (even with foreknowledge). Second, information about the nature and timing of your demise may not be available through an examination of your past–though an examination of the past of many turkeys might shed light on the situation.

Let’s expand on this. Since I am, in fact, not a turkey, or more particularly the turkey in the story above, it is possible that I might be able to do something to avoid my premature demise if I have information about it. But, of course, anyone who writes about our converging environmental and resource-related threats, isn’t really writing about individuals, but about humans as a species.

So, it is possible that one path to relative happiness is to remain ignorant of such challenges so as not to suffer anxiety about them. Then, if society cannot head off these catastrophes, at least you wouldn’t suffer anxiety about them prior to their arrival at your doorstep. And, it’s possible they may never reach your doorstep during your lifetime. This, however, sounds more like a dereliction of one’s civic duty than a path to enlightenment.

That’s because if my efforts and the efforts of millions of others around the globe are able to move the needle of society toward sustainability, those uninvolved and untroubled by our problems would be getting a free ride. We sustainability types do all the work and then have to share the benefits.

But, the more people who join in the work of moving society toward sustainability, the more likely it is that this work will succeed. The failure to achieve a sustainable society might be the direct result of too few participants trying to achieve it. The free ride problem just got a lot more deadly.

There is also the problem of the definition of “good mental health” or more speculatively, the meaning of “happiness,” and whether these ought to be one’s goals in life. Human life, no matter how materially advantaged, is bound to be filled with pain, disappointment and loss. The unpredictability of our lives makes it certain that you cannot plan to have a happy life. You may get what you believe to be a happy existence. But it is likely to be the result of luck more than choice and planning.

And, if the definition of happiness includes all kinds of unhappiness experienced in the pursuit of one’s goals–even if those goals are achieved–I would say that such a definition is drained of all intelligibility. It may have some mystical significance that I don’t understand. The everyday meaning of happiness, so far as I know, does not include excessive suffering, pain and loss.

But back to my father. He also contends that he is very good at dealing with “reality.” And, he is. He’s one of those rare people who, when he looks at what he has to do each day, realizes that the task which seems most disagreeable is probably the most important.

I take this as a clue that he has not pursued happiness as his main goal in life. Rather, he saw his highest calling as his duty to others, to his family, to his friends, to his community, to his country, to the people who worked for him while he was running several companies. There is a certain satisfaction in living this way, some might even say a certain joy in the commitment itself. But it is not a path that leads to a persistent state of happiness.

It really should be no surprise to him that “being happy” is not my highest priority, and that his wish for all his children to “be happy” could easily turn into a curse of ignorance. Admittedly, trying to understand the world around us can end up being burdensome, especially if one concentrates on the human prospect in the face of the emerging multiple threats to the stability of our civilization.

But trying to understand our place in the universe and on the Earth can also be exciting and stimulating. And, trying to move society in a more sustainable direction in concert with others can be both rewarding and fun. It turns out that even people who don’t put their personal happiness first on their list of priorities can have a good time in this world. And, sometimes they can even be happy!

P.S. Doing something which gives our lives a broader meaning can give us a kind of satisfaction that the “pursuit of happiness” can never provide. I am reminded of Swiss psychologist Carl Jung’s story about a meeting with the religious leader of the Taos pueblo. The leader related the following:

“The Americans should stop meddling with our religion, for when it dies and we can no longer help the sun our Father cross the sky, the Americans and the whole world will learn something in ten years’ time, for then the sun won’t rise any more.”*

The leader and his people were not just doing their ceremonies to the sun for themselves. They were doing them for the whole world.

P.P.S. This excellent cartoon nicely summarizes one of the main points of this piece.

*From The Archetypes and the Collective Unconscious, Volume 9,I of The Collected Works of C.G. Jung. p. 22.

Kurt Cobb is an author, speaker, and columnist focusing on energy and the environment. He is a regular contributor to the Energy Voices section of The Christian Science Monitor and author of the peak-oil-themed novel Prelude. In addition, he has written columns for the Paris-based science news site Scitizen, and his work has been featured on Energy Bulletin (now Resilience.org), The Oil Drum, OilPrice.com, Econ Matters, Peak Oil Review, 321energy, Common Dreams, Le Monde Diplomatique and many other sites. He maintains a blog called Resource Insights and can be contacted at kurtcobb2001@yahoo.com.