Possible Futures: Interview With Indigenous Author Ailton Krenak

Possible Futures: Interview With Indigenous Author Ailton Krenak

Editor’s note: We can no longer continue to deny the evidence. We are living through the end stage of the Pyrocene. We have hit rock bottom and are seeking solutions from anywhere else but to slow down. Unfortunately, the necessary change will not come from us, rather something external will bring us down. But we should give it a push whenever possible. Dying and being reborn is a natural process, we must contract when faced with hard times.

“The best type of degrowth is practiced as a pre-emptive measure at a time of health and abundance, not when it is too late, to ensure that maximum resource is conserved for the difficult times ahead.” – George Tsakraklides


By

Ancestral Future’, a book by Ailton Krenak, the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters), was published in English on July 30, 2024.
An Indigenous leader, environmentalist, philosopher, poet and writer, Krenak advocates for a paradigm shift away from modern Western notions of progress, development and unrestrained economic growth that are the root cause of global challenges like climate change and biodiversity loss.
He says he believes we can change course and that several possible sustainable futures exist if humanity reconnects with ancient wisdom, recognizes Earth as a living organism and lives in harmony with nature.
In this interview, Krenak discusses his newly translated book and what he thinks our possible futures look like.

For decades, scientists have been warning that the world is heading toward catastrophic scenarios due to climate change. But Ailton Krenak refuses to think about an apocalypse. On the contrary, he argues that there are several possible futures — but they will only be achievable when we realize that “being is more important than having.”

For the Brazilian Indigenous leader, environmentalist, philosopher, poet and writer, Western society is facing an urgent need for a paradigm shift that challenges the ideas of progress and development themselves.

“I’m not a pessimist, but I’m sure that the only way to move forward in this world is to reconnect with ancient wisdom. We have long been divorced from this living organism that is the Earth,” Krenak said in an interview with Mongabay.

Born in Itabirinha, in the state of Minas Gerais, the 71-year-old Indigenous leader has been a prominent figure and an advocate for Indigenous rights for decades. In the late ‘80s, he became famous for his appearance at Brazil’s National Constituent Assembly, where he functioned as a representative of Indigenous peoples in constitutional debates.

While giving his speech at the Congress in 1987, he stood on a platform, in front of those who threatened the land rights and culture of Indigenous peoples, and painted his face in black jenipapo paste (from the genipap fruit, Genipa americana). It was a form of protest against the setbacks and violent attacks on his rights and those of his Krenak relatives by the Brazilian dictatorship. The following year, a new Constitution was put into law, establishing fundamental rights for Brazil’s Indigenous peoples for the first time in history.

From then on, Krenak’s efforts to raise awareness around the world about the need to rescue ancestral values intensified. His profound ideas have been disseminated through lectures, educational courses and articles. He has been awarded with honorary doctorates from three esteemed Brazilian universities, published more than 15 books — some of them have been translated into more than 13 languages. And, in 2024, he became the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters).

Well known for thinking outside the box and being provocative, Krenak has a deeply skeptical view of capitalist progress and agues it devalues the natural world. He says he believes humanity is facing an urgent need to reconnect with the biocentric approach that dethrones humanity from its pedestal and roots us back to our origin. This is the main argument of his most recent book, Ancestral Future. Published in Portuguese in 2022, it is a compilation of five essays in which Krenak deals with the preservation of rivers as a way of conserving the future. The English translation of the book is now available and was published on July 30.

To mark the new release of his translated book, Mongabay spoke with the Indigenous academic by phone for more than an hour about spirituality, modern Western society, ancestral values and his ideas for possible futures.

Mongabay: In your books and lectures, you advocate for an eco-centric perspective that recognizes intrinsic value in all life forms and seeks to de-emphasize human prominence. This is similar to how many Indigenous peoples live, but it is very distant from modern Western mentality, which centers humans and treats nature primarily as a resource. Why do you believe this radical paradigm shift in the Western world is so urgent and necessary?

Ailton Krenak: We are all experiencing a rupture in our sense of belonging to life. We are now perceiving everything as a threat: rains, floods, temperatures. But we don’t realize that what we are experiencing is the fever of the planet. This is the Earth responding to human actions that have long placed us at the center. It is what scientists define as the ‘Anthropocene,’ a theory suggesting that human activities have profoundly altered the functioning of the planet and that could mark a new geological era.

This scares us because we’re not accustomed to not having control over the planet. We struggle to accept that the Earth is a living, intelligent organism that cannot be subjected to anthropocentric logic. Yet, this reality asserts itself, and that’s why we live in constant tension. What we are experiencing today is a phenomenon of the 21st century, arising because we treated the 20th century as if it were a period where we could be on an industrial binge on the planet.

Ancestral Future by Ailton Krenak. Available in English on July 30, 2024.
(Left) Ancestral Future by Ailton Krenak in English (available in English on July 30, 2024). (Right) Futuro Ancestral by Ailton Krenak in Portuguese (published in 2022).

Mongabay: Do you mean by ‘living irresponsibly’?

Ailton Krenak: Yes. The 20th century was very prosperous. The world experienced what the United Nations and other major organizations called global development, which resulted in the term ‘globalization.’ We spent the 20th century euphoric with this idea of a global village. But no one paid attention that if harm came to this village, everyone would be affected. The idea of a single global economy resulted in finance capitalism, which we experience today, which is an unsustainable way of living.

It’s frightening to observe that today, wealth isn’t where valuable things are. It’s not where rivers, mountains or forests are. It’s in large cities, in major industries. We’ve become accustomed to a false sense of well-being.

This Western worldview is very different, for example, from that of the Indigenous peoples of the Andes mountains in South America. They have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Good Living is a translation of the Quechan phrase sumaq kawsay. Sumaq means plenitude and kawsay means living. This is what I call a cosmovision, a lifestyle that considers only what the land has to offer us in the place we live in. For many peoples, this perspective has been sufficient for thousands of years. The idea of wealth is perceived differently — not from the experience of having things, but from belonging to a place. I see life on Earth as a cosmic dance. But this is only possible in communities that have this ancestral wisdom, that have managed to persevere with the Earth.

Mongabay: And why have modern Western societies moved so far away from this way of life?

Ailton Krenak: Western society has long been divorced from this living organism that is the Earth. This divorce from interconnection with Mother Earth has left us orphans. While humanity is moving away from its place, a bunch of big corporations are taking over and subjugating the planet: destroying forests, mountains and turning everything into merchandise.

In the West, what we experience is the constant stimulus to have, to buy, but not to be. If we look at human history, we see that it is impossible for everyone to have everything. When a few have a lot, thousands of others are materially poor. This is very easy to understand but very difficult to accept. Propaganda does that to us. More than a hundred years ago, when Henry Ford discovered that he could awaken everyone’s desire to own a car, he made the first billboard of a car with a slogan that said something like, ‘You will have one.’ That was the most disgraceful promise anyone has ever made to humanity. Fordism created the illusion that we can mass-produce the world. We have become a huge crowd of people wanting the same things.

I honestly don’t know if we will be able to reeducate ourselves for a world where what matters is life and the quality of life. It is not the clothes you wear or how much money you can show off. We are hostages of a broad and socially experienced condition that is an illusion. This results in tragedies, and they are everywhere. A river that you destroy never comes back. A mountain that you cut down to make laminate turns into a plain.

A group of women from a Quechan community spinning and dyeing fibers.
A group of women from a Quechan community spinning and dyeing fibers. Krenak talks about how the Indigenous peoples of the Andes mountains, including the Quechan, have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Image by Shawn Harquail via Flickr (CC BY-NC 2.0).

Mongabay: What are the premises of this ‘ancestral way of life’ that need to be rescued to create possible futures?

Ailton Krenak: These cosmovisions are not theories, they cannot be presented in a literary work or in a document because they represent a way of being in the world. A collective way of living. If we were to answer in one sentence, it would be: We must learn to live with only what is necessary. In the children’s story The Jungle Book, all the creatures in the forest talk. At one point, the bear says to the boy that lives in the forest, ‘Only what is necessary, only what is necessary.’ It is beautiful because children understand what is necessary, but adults often do not. When we become adults, we go beyond the limits of what is necessary; we think we can force the Earth to give us what we want, not what it can sustainably provide. The phrase ‘only what is necessary’ is the first thing we will have to relearn. We have drawers to store everything we do not need. Maybe the first step is to imagine a world without drawers.

Mongabay: In 2024, you were elected to the Brazilian Academy of Letters and became the first Indigenous person to occupy a chair at the century-old institution. Do you consider this to be a sign that Indigenous culture and thoughts are beginning to be valued?

Ailton Krenak: I believe so. Indigenous literature is not only gaining relevance in Brazil but is also being translated in various countries. I believe this is likely because the Western repertoire has been exhausted. I see this movement as a desire to find some way out, a desire to think about the future. It’s as if we have hit rock bottom and are seeking solutions elsewhere.

For a long time, Brazilian educational institutions were subservient to European knowledge and literature. The majority still seek to transplant dominant thinking here. Brazil has not managed to shake off its ‘mongrel complex’ [an inferiority complex Brazilians feel in relation to the rest of the world] and continues to wait for a white boss to come and teach people how to live, even within the forest. Everyone, except for the deniers, knows that our modern relationship with nature is leading us to very difficult experiences in the coming years due to rising global temperatures.

If we are already highly vulnerable with current climate conditions, imagine when we reach temperatures unbearable for human life? We are undergoing changes that were not planned. We are experiencing a disruption within ourselves that was not programmed. If we wish to envision a future possibility, we need to put a limit on our relentless pursuit of development, of technology at any cost. This drive has been encouraged since childhood. You no longer see children building their own toys. In most schools, childhood is being shaped for a dystopian future, where toys are even influenced by the military industry. You see children playing with guns made out of plastic, pretending to kill each other. How can we cultivate a future like this? I understand that the world is realizing this is unsustainable and searching elsewhere for future possibilities.

Uros people harvesting some "totora"
Uros people harvesting some “totora” (Schoenoplectus californicus ssp. tatora) on Lake Titicaca, Peru. Image by Christophe Meneboeuf via Wikimedia Commons (CC BY-SA 2.5).

Mongabay: Is it obsolete to think about economic development and growth in today’s world? Or can a cosmovision complement the idea of economic development?

Ailton Krenak: The planet’s economic development is what is destroying life on Earth. We do not need economic development anymore. The wealth of the world is at least 8-10 times bigger than what we actually need. There are about 110 armed conflicts happening worldwide because the military industry needs to produce weapons. War is what boosts the economy the most in the world. It’s not life, it’s war. We invest trillions in war, not in protecting biodiversity. The discourse of progress and development is foolish because if you ask where humans will get water and food for everyone, they will tell you it’s from the land, as there’s no other place to get it from. Yet, they persist in ignoring adequate policies for land access.

Before talking about more development, it would be necessary to consider greater engagement with environmental issues, territorial issues, land management and the privatization, destruction and degradation of river basins. Otherwise, it is unsustainable. This paradigm shift is needed. I thought humanity would begin to reconsider the idea of development and globalization after the tragedy of the COVID-19 pandemic because, as a global event, it paralyzed everyone. I thought we would emerge as better human beings from this horror. But I am impressed by how we have worsened.

Mongabay: How do we change this paradigm? The signs are all there that we are heading for trouble, yet it seems that nothing much is happening.

Ailton Krenak: We should be skeptical of any expert, philosopher or global leader who claims to have a solution, because it’s a lie. It took us a long time to build the scenario we find ourselves in, and we won’t be able to undo it with a magic wand. If we had learned anything from the pandemic, which was a global experience, we would have changed our behavior. For example, greenhouse gas emissions would have decreased. But nothing has changed.

That’s why I fear that what will provoke this change that we need will be something external, it will not come from us. It could be another virus, an extreme weather event. Something that collapses our ability to move, our ability to live as we do now. Perhaps then we will undergo a cognitive rupture that stops us from being this consumerist metastasis and leads us to experience another way of living. I believe we have reached our limit and will be thrust into a different situation, a different reality. This could be very tragic though.

Mongabay: This seems like a rather pessimistic view …

Ailton Krenak: Yeah, it seems like we’ve gathered here to talk about the apocalypse. I don’t want to nurture that feeling within myself, nor do I want to cultivate it in others as if it were a declaration of surrender, but we can’t continue to deny the evidence. If we have climate events altering the weather, why should we continue to overspend on things nobody needs? When I published the book Ideas to Delay the End of the World, I announced my distrust of the idea that development and progress would be the path to the future. I explained that a biocentric vision — an ethical perspective that holds every life as sacred — would be a path to the future.

But for that, we need to renounce the materialistic apparatus that surrounds us. Today, life has become solely focused on consumption, on economic growth at any cost. When I denounce this kind of end of the world, I’m not renouncing hope. But I also don’t want to promote a ‘placebo hope,’ one where you pat someone on the shoulder and say everything will be fine. It won’t be fine. We’re going to get worse for a while. But after that, we can improve, as long as we learn to renounce.

Mongabay: You say we will get worse for a while. Yet, you insist on the idea of possible futures. Do you really believe this is possible?

Ailton Krenak: Our planet is so wonderful. We cannot lose sight of the fact that life is everywhere. No one is a separate cocoon in the cosmos living this experience alone. You experience this with all the organisms that are in the planet’s biosphere. It is as if we were diluted in everything. We need to relearn how to walk softly on the Earth. When we learn to walk like this, we will experience wonder and nothing else will be needed. We must accept Nature’s invitation to dance with life. If we could have an organic mindset, which connects us with bees, ants, the grass that grows, the trees that shake in the wind, that shed their leaves and bring forth new shoots, we would understand that everything is constantly sprouting, growing, dying, being born.

Homo sapiens is the only animal that wants to be eternalized, wants to mummify itself, wants this monoculture way of eating the world. The Earth, Gaia, Pachamama, this living organism is intelligent, and we will have to negotiate with it our possible way out of this hole we have dug. Perhaps the answer lies in the capacity for affection, for embracing all other nonhuman beings.

Mongabay: When you close your eyes, what future do you see?

Ailton Krenak: When I’m on my land, cleaning the yard, I meditate. I detach from the harshness of daily life, close my eyes, and imagine a landscape where waters emerge from the mountains and form small streams. I become such a tiny organism that I dissolve into water. In this place, the concept of future isn’t something you problematize. You experience being the future. This is the ancestral future.

Photo by Dulcey Lima on Unsplash

New Discoveries About Human Origins

New Discoveries About Human Origins

Editor’s note: Humans have lived in balance with nature for millions of years. It was only in the last ten thousand years, with the advent of civilization, that humans have become unbalanced. If we continue on this course, we will reach our destination in less than a hundred years.


By Jan Ritch-Frel / CounterPunch

Discoveries in the fields of human origins, paleoanthropology, cognitive science, and behavioral biology have accelerated in the past few decades. We occasionally bump into news reports that new findings have revolutionary implications for how humanity lives today—but the information for the most part is still packed obscurely in the worlds of science and academia.

Some experts have tried to make the work more accessible, but Deborah Barsky’s new book, Human Prehistory: Exploring the Past to Understand the Future (Cambridge University Press, 2022), is one of the most authoritative yet. The breadth and synthesis of the work are impressive, and Barsky’s highly original analysis on the subject—from the beginnings of culture to how humanity began to be alienated from the natural world—keeps the reader engaged throughout.

Long before Jane Goodall began telling the world we would do well to study our evolutionary origins and genetic cousins, it was a well-established philosophical creed that things go better for humanity the more we try to know ourselves.

Barsky, a researcher at the Catalan Institute of Human Paleoecology and Social Evolution and associate professor at the Open University of Catalonia (UOC) and Rovira i Virgili University in Tarragona, Spain, who came to this field through her decades of studying ancient stone tool technologies, writes early in her book that lessons learned from the remote past could guide our species toward a brighter future, but “that so much of the information that is amassed by prehistoric archeologists remains inaccessible to many people” and “appears far removed from our daily lives.” I reached out to Barsky in the early stage of her book launch to learn more.

Jan Ritch-Frel: What would you suggest a person consider as they hold a 450,000-year-old handaxe for the first time?

Deborah Barsky: I think everyone feels a deep-seated reverence when touching or holding such an ancient tool. Handaxes in particular carry so many powerful implications, including on the symbolic level. You have to imagine that these tear-shaped tools—the ultimate symbol of the Acheulian—appeared in Africa some 1.75 million years ago and that our ancestors continued creating and re-creating this same shape from that point onwards for more than a million and a half years!

These tools are the first ones recognized as having been made in accordance with a planned mental image. And they have an aesthetic quality, in that they present both bilateral and bifacial symmetry. Some handaxes were made in precious or even visually pleasing rock matrices and were shaped with great care and dexterity according to techniques developed in the longest-enduring cultural norm known to humankind.

And yet, in spite of so many years of studying handaxes, we still understand little about what they were used for, how they were used, and, perhaps most importantly, whether or not they carry with them some kind of symbolic significance that escapes us. There is no doubt that the human capacity to communicate through symbolism has been hugely transformative for our species.

Today we live in a world totally dependent on shared symbolic thought processes, where such constructs as national identity, monetary value, religion, and tradition, for example, have become essential to our survival. Complex educational systems have been created to initiate our children into mastering these constructed realities, integrating them as fully as possible into this system to favor their survival within the masses of our globalized world. In the handaxe we can see the first manifestations of this adaptive choice: to invest in developing symbolic thought. That choice has led us into the digital revolution that contemporary society is now undergoing. Yet, where all of this will lead us remains uncertain.

JRF: Your book shows that it is more helpful to us if we consider the human story and evolution as less of a straight line and more so as one that branches in different ways across time and geography. How can we explain the past to ourselves in a clear and useful way to understand the present?

DB: One of the first things I tell my students is that in the field of human prehistory, one must grow accustomed to information that is in a constant state of flux, as it changes in pace with new discoveries that are being made on nearly a daily basis.

It is also important to recognize that the pieces composing the puzzle of the human story are fragmentary, so that information is constantly changing as we fill in the gaps and ameliorate our capacity to interpret it. Although we favor scientific interpretations in all cases, we cannot escape the fact that our ideas are shaped by our own historical context—a situation that has impeded correct explanations of the archeological record in the past.

One example of this is our knowledge of the human family that has grown exponentially in the last quarter of a century thanks to new discoveries being made throughout the world. Our own genus, Homo, for example, now includes at least five new species, discovered only in this interim.

Meanwhile, genetic studies are taking major steps in advancing the ways we study ancient humans, helping to establish reliable reconstructions of the (now very bushy) family tree, and concretizing the fact that over millions of years multiple hominin species shared the same territories. This situation continued up until the later Paleolithic, when our own species interacted and even reproduced together with other hominins, as in the case of our encounters with the Neandertals in Eurasia, for example.

While there is much conjecture about this situation, we actually know little about the nature of these encounters: whether they were peaceful or violent; whether different hominins transmitted their technological know-how, shared territorial resources together, or decimated one another, perhaps engendering the first warlike behaviors.

One thing is sure: Homo sapiens remains the last representative of this long line of hominin ancestors and now demonstrates unprecedented planetary domination. Is this a Darwinian success story? Or is it a one-way ticket to the sixth extinction event—the first to be caused by humans—as we move into the Anthropocene Epoch?

In my book, I try to communicate this knowledge to readers so that they can better understand how past events have shaped not only our physical beings but also our inner worlds and the symbolic worlds we share with each other. It is only if we can understand when and how these important events took place—actually identify the tendencies and put them into perspective for what they truly are—that we will finally be the masters of our own destiny. Then we will be able to make choices on the levels that really count—not only for ourselves but also for all life on the planet. Our technologies have undoubtedly alienated us from these realities, and it may be our destiny to continue to pursue life on digital and globalized levels. We can’t undo the present, but we can most certainly use this accumulated knowledge and technological capacity to create far more sustainable and “humane” lifeways.

JRF: How did you come to believe that stone toolmaking was the culprit for how we became alienated from the world we live in?

DB: My PhD research at Perpignan University in France was on the lithic assemblages from the Caune de l’Arago cave site in southern France, a site with numerous Acheulian habitation floors that have been dated to between 690,000 and 90,000 years ago. During the course of my doctoral research, I was given the exceptional opportunity to work on some older African and Eurasian sites. I began to actively collaborate in international and multidisciplinary teamwork (in the field and in the laboratory) and to study some of the oldest stone toolkits known to humankind in different areas of the world. This experience was an important turning point for me that subsequently shaped my career as I oriented my research more and more toward understanding these “first technologies.”

More recently, as a researcher at the Catalan Institute of Human Paleoecology and Social Evolution (IPHES-CERCA) in Tarragona, Spain, I continue to investigate the emergence of ancient human culture, in particular through the study of a number of major archeological sites attributed to the so-called “Oldowan” technocomplex (after the eponymous Olduvai Gorge Bed I sites in Tanzania). My teaching experience at the Open University of Catalonia (UOC) and Rovira i Virgili University (Tarragona) helped me to articulate my findings through discussions and to further my research with students and colleagues.

Such ancient tool kits, some of which date to more than 2 million years ago, were made by the hands of hominins who were very different from ourselves, in a world that was very distinct from our own. They provide a window of opportunity through which to observe some of the cognitive processes employed by the early humans who made and used them. As I expanded my research, I discovered the surprising complexity of ancient stone toolmaking, eventually concluding that it was at the root of a major behavioral bifurcation that would utterly alter the evolutionary pathways taken by humankind.

Early hominins recognizing the advantages provided by toolmaking made the unconscious choice to invest more heavily in it, even as they gained time for more inventiveness. Oldowan tool kits are poorly standardized and contain large pounding implements, alongside small sharp-edged flakes that were certainly useful, among other things, for obtaining viscera and meat resources from animals that were scavenged as hominins competed with other large carnivores present in the paleolandscapes in which they lived. As hominins began to expand their technological know-how, successful resourcing of such protein-rich food was ideal for feeding the developing and energy-expensive brain.

Meanwhile, increased leisure time fueled human inventiveness, and stone tool production—and its associated behaviors—grew ever more complex, eventually requiring relatively heavy investments into teaching these technologies to enable them to pass onwards into each successive generation. This, in turn, established the foundations for the highly beneficial process of cumulative learning that was later coupled with symbolic thought processes such as language that would ultimately favor our capacity for exponential development. This also had huge implications, for example, in terms of the first inklings of what we call “tradition”—ways to make and do things—that are indeed the very building blocks of culture. In addition, neuroscientific experiments undertaken to study the brain synapses involved during toolmaking processes show that at least some basic forms of language were likely needed in order to communicate the technologies required to manufacture the more complex tools of the Acheulian (for example, handaxes).

Moreover, researchers have demonstrated that the areas of the brain activated during toolmaking are the same as those employed during abstract thought processes, including language and volumetric planning. I think that it is clear from this that the Oldowan can be seen as the start of a process that would eventually lead to the massive technosocial database that humanity now embraces and that continues to expand ever further in each successive generation, in a spiral of exponential technological and social creativity.

JRF: Did something indicate to you at the outset of your career that archeology and the study of human origins have a vital message for humanity now? You describe a conceptual process in your book whereby through studying our past, humanity can learn to “build up more viable and durable structural entities and behaviors in harmony with the environment and innocuous to other life forms.”

DB: I think most people who pursue a career in archeology do so because they feel passionate about exploring the human story in a tangible, scientific way. The first step, described in the introductory chapters of my book, is choosing from an ever-widening array of disciplines that contribute to the field today. From the onset, I was fascinated by the emergence and subsequent transformation of early technologies into culture. The first 3 million years of the human archeological record are almost exclusively represented by stone tools. These stone artifacts are complemented by other kinds of tools—especially in the later periods of the Paleolithic when bone, antler, and ivory artifacts were common—alongside art and relatively clear habitational structures.

It is one thing to analyze a given set of stone tools made by long-extinct hominin cousins and quite another to ask what their transposed significance to contemporary society might be.

As I began to explore these questions more profoundly, numerous concrete applications did finally come to the fore, thus underpinning how data obtained from the prehistoric register is applicable when considering issues such as racism, climate change, and social inequality that plague the modern globalized world.

In my opinion, the invention and subsequent development of technology was the inflection point from which humanity was to diverge towards an alternative pathway from all other life forms on Earth. We now hold the responsibility to wield this power in ways that will be beneficial and sustainable to all life.

This article was produced by the Independent Media Institute.

Jan Ritch-Frel is the executive director of the Independent Media Institute.

Photo by Bruno Martins on Unsplash

Scientific Progress vs the Natural World

Scientific Progress vs the Natural World

Editor’s Note: Ever since the beginning of scientific progress, it has been based on control (or domination) of the natural world. It has been based on a nature-hating patriarchal way of viewing the world. That does not mean that there is no other way to fulfill our curiosity. Numerous indigenous peoples and nonhumans have found ways to fulfill their curiosity within a harmonious relationship (as opposed to a dominating relationship) with the natural world.

This article highlights how scientific progress could destroy the world to the point of causing human extinction.


By  / The Conversation

Our present moment is characterised by a growing obsession with the long term. The study of climate change, for example, relies on increasingly long-range simulations. Science’s predictions are no longer merely hypotheses for validation or invalidation but are often grave threats – of growing scope and severity – that must be prevented.

Predicting oncoming peril demands a proactive response. This means that, increasingly, the pursuit of technoscience tends towards not only passively investigating the natural world but also actively intervening in it. In the case of the climate, one thing this has spawned is the proposal of “geoengineering” – the large-scale harnessing of Earth’s natural systems in order to counteract climate change’s deleterious consequences.

Our anticipations of nature’s perils motivate us to attempt to intervene in it and reinvent it for our own purposes and ends. Accordingly, we increasingly reside within a world of our own making, in which the divide between the “natural” and “artificial” is collapsing. We see this from genome editing to pharmaceutical breakthroughs to new materials. And it is at the heart of the idea of the “Anthropocene”, which acknowledges that the whole Earth system is affected – for better or worse – by human activities.

While some of these technologies are rightly considered the pinnacle of progress and civilisation, our pursuit of anticipating and preventing disaster itself generates its own perils. This is, indeed, what got us into our current predicament: industrialisation, which was originally driven by our desire to control nature, has perhaps only made it more uncontrollable in the form of snowballing climate degradation.

Our efforts to predict the world tend to change the world in unpredictable ways. Alongside unlocking radical opportunities such as new medicines and technologies, this poses novel risks for our species – at ever greater scales. It is both a poison and a cure. Though awareness of this dynamic may seem incredibly contemporary, it actually dates surprisingly far back into history.

Comets and collisions

It was back in 1705 that the British scientist Edmond Halley correctly predicted the 1758 return of the comet that now bears his name. This was one of the first times numbers were successfully applied to nature to predict its long-term course. This was the start of science’s conquering of the future.

By the 1830s, another comet – Biela’s comet – became an object of attention when an astronomical authority, John Herschel, hypothesised that it would one day intersect with Earth. Such an encounter would “blot” us “out from the Solar System”, one popular astronomy book sensationally relayed. Edgar Allen Poe even wrote a short story, in 1839, imagining this world-ending collision.

On the other side of the world, in 1827, a Moscow newspaper published a short story envisioning the effects of an impending comet collision on society. Plausible mitigation strategies were discussed. The story conjured up giant machines that would act as planetary “defensive positions” to “repulse” the extraterrestrial missile. The connection between predicting nature and artificially intervening in it was already beginning to be understood.

The Russian Prince

Odoevskii in the 1840s. Wikimedia Commons

The short story had been written by the eccentric Russian prince, Vladimir Odoevskii. In another story, The Year 4338, written a few years later, he fleshes out his depiction of future human civilisation. The title came from contemporary calculations which predicted Earth’s future collision with Biela’s Comet 2,500 years hence.

Humanity has become a planetary force. Nonetheless, Odoevskii’s vision of this resplendent future (complete with airships, recreational drug use, telepathy, and transport tunnels through the Earth’s mantle) is relayed to us entirely under this impending threat of total extinction. Again, scientists in this advanced future plan to repel the threat of the comet with ballistic defence systems. There is also mention of hemisphere-spanning systems of climate control.

This perfectly demonstrates that it was the discovery of such hazards that first dragged – and continues to drag – our concerns further into the future. Humanity only technologically asserts itself, at increasingly planetary levels, when it realises the risks it faces.

It is no surprise that, in the appending notes to The Year 4338, Odoevskii provides perhaps the very first methodology for a “general science of futurology”. He lays claim to being the first proper, self-conscious futurologist.

Omnicide

In 1799, the German philosopher Johann Fichte anticipated our present megastructure of planetary forecast. He foresaw a time of perfect prediction. Gleefully, he argued that this would domesticate the whole planet, erase wild nature, and even entirely eradicate “hurricanes”, “earthquakes”, and “volcanoes”. What Fichte did not foresee was the fact that the very technology that allows us to predict also itself creates novel and unforeseen risks.

But Odoevskii appreciated this. In 1844, he published another story entitled The Last Suicide. This time, he envisioned a future humanity which had again become a planetary force. Urbanisation has saturated global space, with cities swelling and fusing into one Earth-encompassing ecumenopolis – a planetwide city.

Yet Odoevskii warns of the dangers that come with accelerating modernity. This is a world in which runaway technological progress has caused overpopulation and resource depletion. Nature has become entirely artificial, with non-human species and ecosystems utterly obliterated. Alienated and depressed, the world welcomes a demagogue leader who convinces humanity to wipe themselves out. In one last expression of technological might, civilisation stockpiles all its weapons and proceeds to blow up the entire planet.

Odoevskii thus foreshadows contemporary discussion on “existential risk” and the potential for our technological developments to trigger our own species extinction. Right back in 1844, his vision is gloomy yet shockingly prescient in its acknowledgement that the power required to avert existential catastrophe is also the power requisite to cause it.

Centuries later, now that we have this power, we cannot refuse or reject it – we must wield it responsibly. Let’s hope that Odeovskii’s fiction doesn’t become our reality.

Photo by Denys Nevozhai on Unsplash

Events: FiLiA 2022 and Global Extraction Film Festival 2022

Events: FiLiA 2022 and Global Extraction Film Festival 2022

Editor’s note: Neither of the events are being organized by DGR. We stand in solidarity with both of these and encourage our readers to get involved in these if possible.


FiLiA 2022

FiLiA is a UK-based women-led volunteer women-only organization. It runs the largest annual grassroots conference in Europe, with the aims of a) building sisterhood and solidarity, b) amplifying the voices of women, particularly those less often heard or purposefully silenced, and c) defending women’s human rights. Every year since 2013, the FiLiA conference is organized in a different part of UK and brings women together in listening to and building relationship with other women. Women share their experiences with patriarchy and their efforts to tackle the challenges they have faced.

This year the event is being held in Cardiff, Wales from October 22 to October 24. Find more information for the speakers this year. Listen to the spokeswoman for FiLiA talk about the conference in an interview.

Note: You need to register for the event.

#FiLiA2022


film

Global Extraction Film Festival (GEFF) 2022

The Global Extraction Film Festival (GEFF) 2022 will be streamed worldwide for free from October 26-30, 2022. The third edition of this online festival will present 250+ documentaries and urgent shorts from 50+ countries highlighting the destructive impacts of extractive industries. Founded in 2020 by Jamaican environmental filmmaker and activist Esther Figueroa (]Vagabond Media) and postcolonial film scholar-practitioner Emiel Martens (University of Amsterdam, Caribbean Creativity), GEFF aims to bring attention to the destructive impacts of extractive industries and to highlight communities across the world who are bravely defending against annihilation while creating livable futures.

GEFF2022 features 6 programs with over 250 documentaries and urgent shorts from over 50 countries, with a wide range of compelling topics that people around the world need to think about. Where, how and by whom is the food we eat, water we drink, clothes we wear, materials in our technology, the energy that powers our lives produced and transported? What are we to do with the billions of tons of waste we create daily? What is our relationship to other species and all life on the planet? Extraction and extractivism have caused the anthropocene, the climate crisis is real and cannot be wished away or solved by magical technologies based on extraction.

#GlobalExtractionAction #GEFF2022

Featured Image by Alex Motoc on Unsplash


 

The truth is
It is not enough to know the truth.
It is not enough to accept the truth,
to embrace the truth, to be saved by the truth.
It is not even enough to cling to the truth
when no one else will.
The truth rails at being trapped
in the blood flooded chambers
of the human heart.
She detests being chained within
the hard, bony walls of thick human skulls.
The truth is a restless being.
Broken bodies, shattered souls,
and the willful ignorance
that break and shatter them
make her scream
and boil the fuel from her spleen
until she liquefies like natural gas
looking for just one match
to explode and burn all the lies down.
She will not be denied.
Banish her from your thoughts
and she will microwave your mind
until the molecules you use as excuses
vibrate with nuclear radiation
and all that’s left of your self-respect
is a billowing mushroom cloud.
It’s not that the truth doesn’t want to be used.
She does. She wants your heart
to burn like a furnace. She wants you
to shovel her like coal
into the engines driving your axles.
She doesn’t care if you object
to the industrial metaphors, if you cringe
at being compared to common appliances.
She doesn’t care because the truth is
your blood runs full of plastic,
mother’s milk is now carcinogenic,
and when you spend more time
with machines than trees, the stars,
or your own warm lover,
it’s hard to distinguish between machines
and those who serve them.
So the truth demands more.
She demands more than recognition,
more than acceptance,
more than the smugness that comes
with telling everyone what the truth is.
She demands more. She demands the truth.
And the truth is,
the truth is action

Will Falk is a writer, lawyer, and environmental activist. The natural world speaks and Will’s work is how he listens. He believes the ongoing destruction of the natural world is the most pressing issue confronting us today. For Will, writing is a tool to be used in resistance. https://www.facebook.com/willfalk35

Top Scientists: We Face “A Ghastly Future”

Top Scientists: We Face “A Ghastly Future”

Editor’s note: According to the scientists who wrote the following paper, “future environmental conditions will be far more dangerous than currently believed. The scale of the threats to the biosphere and all its lifeforms—including humanity—is in fact so great that it is difficult to grasp for even well-informed experts.”

We agree, and have been working to both inform people about these issues and to resist the destruction of the planet since our organization formed over a decade ago. “Any else [other than telling the truth about our ecological crisis] is misleading at best,” the scientists write, “or negligent and potentially lethal for the human enterprise [and, we must add, much of life on this planet] at worst.”

Modern civilization is a society of the spectacle in which media corporations focus more on who won the football game or how the queen is buried than about the breakdown of planetary ecology. This scientific report is essential reading and should be a headline news story worldwide. However, this information is inherently subversive, and therefore is either ignored or framed in such a way as to support the goals of the wealthy.

For years, our co-founder Derrick Jensen has asked his audiences, “Do you think this culture will undergo a voluntary transformation to a sane and sustainable way of life?” No one ever says yes. This is why Deep Green Resistance exists.

Deep Green Resistance starts where the environmental movement leaves off: industrial civilization is incompatible with life. Technology can’t fix it, and shopping—no matter how green—won’t stop it. To save this planet, we need a serious resistance movement that can bring down the industrial economy. Deep Green Resistance is a plan of action for anyone determined to fight for this planet—and win.


Underestimating the Challenges of Avoiding a Ghastly Future

PERSPECTIVE article Frontiers in Conservation Science, 13 January 2021 Section Global Biodiversity Threats https://doi.org/10.3389/fcosc.2020.615419

By Bradshaw, Ehrlich, Beattie, Ceballos, Crist, Diamond, Dirzo, Ehrlich, Harte, Harte, Pyke, Raven, Ripple, Saltré, Turnbull, Wackernagel, and Blumstein

We report three major and confronting environmental issues that have received little attention and require urgent action. First, we review the evidence that future environmental conditions will be far more dangerous than currently believed. The scale of the threats to the biosphere and all its lifeforms—including humanity—is in fact so great that it is difficult to grasp for even well-informed experts. Second, we ask what political or economic system, or leadership, is prepared to handle the predicted disasters, or even capable of such action. Third, this dire situation places an extraordinary responsibility on scientists to speak out candidly and accurately when engaging with government, business, and the public. We especially draw attention to the lack of appreciation of the enormous challenges to creating a sustainable future. The added stresses to human health, wealth, and well-being will perversely diminish our political capacity to mitigate the erosion of ecosystem services on which society depends. The science underlying these issues is strong, but awareness is weak. Without fully appreciating and broadcasting the scale of the problems and the enormity of the solutions required, society will fail to achieve even modest sustainability goals.

Introduction

Humanity is causing a rapid loss of biodiversity and, with it, Earth’s ability to support complex life. But the mainstream is having difficulty grasping the magnitude of this loss, despite the steady erosion of the fabric of human civilization (Ceballos et al., 2015; IPBES, 2019; Convention on Biological Diversity, 2020; WWF, 2020). While suggested solutions abound (Díaz et al., 2019), the current scale of their implementation does not match the relentless progression of biodiversity loss (Cumming et al., 2006) and other existential threats tied to the continuous expansion of the human enterprise (Rees, 2020). Time delays between ecological deterioration and socio-economic penalties, as with climate disruption for example (IPCC, 2014), impede recognition of the magnitude of the challenge and timely counteraction needed. In addition, disciplinary specialization and insularity encourage unfamiliarity with the complex adaptive systems (Levin, 1999) in which problems and their potential solutions are embedded (Selby, 2006; Brand and Karvonen, 2007). Widespread ignorance of human behavior (Van Bavel et al., 2020) and the incremental nature of socio-political processes that plan and implement solutions further delay effective action (Shanley and López, 2009; King, 2016).

We summarize the state of the natural world in stark form here to help clarify the gravity of the human predicament. We also outline likely future trends in biodiversity decline (Díaz et al., 2019), climate disruption (Ripple et al., 2020), and human consumption and population growth to demonstrate the near certainty that these problems will worsen over the coming decades, with negative impacts for centuries to come. Finally, we discuss the ineffectiveness of current and planned actions that are attempting to address the ominous erosion of Earth’s life-support system. Ours is not a call to surrender—we aim to provide leaders with a realistic “cold shower” of the state of the planet that is essential for planning to avoid a ghastly future.

Biodiversity Loss

Major changes in the biosphere are directly linked to the growth of human systems (summarized in Figure 1). While the rapid loss of species and populations differs regionally in intensity (Ceballos et al., 2015, 2017, 2020; Díaz et al., 2019), and most species have not been adequately assessed for extinction risk (Webb and Mindel, 2015), certain global trends are obvious. Since the start of agriculture around 11,000 years ago, the biomass of terrestrial vegetation has been halved (Erb et al., 2018), with a corresponding loss of >20% of its original biodiversity (Díaz et al., 2019), together denoting that >70% of the Earth’s land surface has been altered by Homo sapiens (IPBES, 2019). There have been >700 documented vertebrate (Díaz et al., 2019) and ~600 plant (Humphreys et al., 2019) species extinctions over the past 500 years, with many more species clearly having gone extinct unrecorded (Tedesco et al., 2014). Population sizes of vertebrate species that have been monitored across years have declined by an average of 68% over the last five decades (WWF, 2020), with certain population clusters in extreme decline (Leung et al., 2020), thus presaging the imminent extinction of their species (Ceballos et al., 2020). Overall, perhaps 1 million species are threatened with extinction in the near future out of an estimated 7–10 million eukaryotic species on the planet (Mora et al., 2011), with around 40% of plants alone considered endangered (Antonelli et al., 2020). Today, the global biomass of wild mammals is <25% of that estimated for the Late Pleistocene (Bar-On et al., 2018), while insects are also disappearing rapidly in many regions (Wagner, 2020; reviews in van Klink et al., 2020).

FIGURE 1

www.frontiersin.org

Figure 1. Summary of major environmental-change categories expressed as a percentage change relative to the baseline given in the text. Red indicates the percentage of the category that is damaged, lost, or otherwise affected, whereas blue indicates the percentage that is intact, remaining, or otherwise unaffected. Superscript numbers indicate the following references: 1IPBES, 2019; 2Halpern et al., 2015; 3Krumhansl et al., 2016; 4Waycott et al., 2009; 5Díaz et al., 2019; 6Christensen et al., 2014; 7Frieler et al., 2013; 8Erb et al., 2018; 9Davidson, 2014; 10Grill et al., 2019; 11WWF, 2020; 12Bar-On et al., 2018; 13Antonelli et al., 2020; 14Mora et al., 2011.

Freshwater and marine environments have also been severely damaged. Today there is <15% of the original wetland area globally than was present 300 years ago (Davidson, 2014), and >75% of rivers >1,000 km long no longer flow freely along their entire course (Grill et al., 2019). More than two-thirds of the oceans have been compromised to some extent by human activities (Halpern et al., 2015), live coral cover on reefs has halved in <200 years (Frieler et al., 2013), seagrass extent has been decreasing by 10% per decade over the last century (Waycott et al., 2009; Díaz et al., 2019), kelp forests have declined by ~40% (Krumhansl et al., 2016), and the biomass of large predatory fishes is now <33% of what it was last century (Christensen et al., 2014).

With such a rapid, catastrophic loss of biodiversity, the ecosystem services it provides have also declined. These include inter alia reduced carbon sequestration (Heath et al., 2005; Lal, 2008), reduced pollination (Potts et al., 2016), soil degradation (Lal, 2015), poorer water and air quality (Smith et al., 2013), more frequent and intense flooding (Bradshaw et al., 2007; Hinkel et al., 2014) and fires (Boer et al., 2020; Bowman et al., 2020), and compromised human health (Díaz et al., 2006; Bradshaw et al., 2019). As telling indicators of how much biomass humanity has transferred from natural ecosystems to our own use, of the estimated 0.17 Gt of living biomass of terrestrial vertebrates on Earth today, most is represented by livestock (59%) and human beings (36%)—only ~5% of this total biomass is made up by wild mammals, birds, reptiles, and amphibians (Bar-On et al., 2018). As of 2020, the overall material output of human endeavor exceeds the sum of all living biomass on Earth (Elhacham et al., 2020).

Sixth Mass Extinction

A mass extinction is defined as a loss of ~75% of all species on the planet over a geologically short interval—generally anything <3 million years (Jablonski et al., 1994; Barnosky et al., 2011). At least five major extinction events have occurred since the Cambrian (Sodhi et al., 2009), the most recent of them 66 million years ago at the close of the Cretaceous period. The background rate of extinction since then has been 0.1 extinctions million species−1 year−1 (Ceballos et al., 2015), while estimates of today’s extinction rate are orders of magnitude greater (Lamkin and Miller, 2016). Recorded vertebrate extinctions since the 16th century—the mere tip of the true extinction iceberg—give a rate of extinction of 1.3 species year−1, which is conservatively >15 times the background rate (Ceballos et al., 2015). The IUCN estimates that some 20% of all species are in danger of extinction over the next few decades, which greatly exceeds the background rate. That we are already on the path of a sixth major extinction is now scientifically undeniable (Barnosky et al., 2011; Ceballos et al., 2015, 2017).

Ecological Overshoot: Population Size and Overconsumption

The global human population has approximately doubled since 1970, reaching nearly 7.8 billion people today (prb.org). While some countries have stopped growing and even declined in size, world average fertility continues to be above replacement (2.3 children woman−1), with an average of 4.8 children woman−1 in Sub-Saharan Africa and fertilities >4 children woman−1 in many other countries (e.g., Afghanistan, Yemen, Timor-Leste). The 1.1 billion people today in Sub-Saharan Africa—a region expected to experience particularly harsh repercussions from climate change (Serdeczny et al., 2017)—is projected to double over the next 30 years. By 2050, the world population will likely grow to ~9.9 billion (prb.org), with growth projected by many to continue until well into the next century (Bradshaw and Brook, 2014; Gerland et al., 2014), although more recent estimates predict a peak toward the end of this century (Vollset et al., 2020).

Large population size and continued growth are implicated in many societal problems. The impact of population growth, combined with an imperfect distribution of resources, leads to massive food insecurity. By some estimates, 700–800 million people are starving and 1–2 billion are micronutrient-malnourished and unable to function fully, with prospects of many more food problems in the near future (Ehrlich and Harte, 2015a,b). Large populations and their continued growth are also drivers of soil degradation and biodiversity loss (Pimm et al., 2014). More people means that more synthetic compounds and dangerous throw-away plastics (Vethaak and Leslie, 2016) are manufactured, many of which add to the growing toxification of the Earth (Cribb, 2014). It also increases chances of pandemics (Daily and Ehrlich, 1996b) that fuel ever-more desperate hunts for scarce resources (Klare, 2012). Population growth is also a factor in many social ills, from crowding and joblessness, to deteriorating infrastructure and bad governance (Harte, 2007). There is mounting evidence that when populations are large and growing fast, they can be the sparks for both internal and international conflicts that lead to war (Klare, 2001; Toon et al., 2007). The multiple, interacting causes of civil war in particular are varied, including poverty, inequality, weak institutions, political grievance, ethnic divisions, and environmental stressors such as drought, deforestation, and land degradation (Homer-Dixon, 1991, 1999; Collier and Hoeer, 1998; Hauge and llingsen, 1998; Fearon and Laitin, 2003; Brückner, 2010; Acemoglu et al., 2017). Population growth itself can even increase the probability of military involvement in conflicts (Tir and Diehl, 1998). Countries with higher population growth rates experienced more social conflict since the Second World War (Acemoglu et al., 2017). In that study, an approximate doubling of a country’s population caused about four additional years of full-blown civil war or low-intensity conflict in the 1980s relative to the 1940–1950s, even after controlling for a country’s income-level, independence, and age structure.

Simultaneous with population growth, humanity’s consumption as a fraction of Earth’s regenerative capacity has grown from ~ 73% in 1960 to 170% in 2016 (Lin et al., 2018), with substantially greater per-person consumption in countries with highest income. With COVID-19, this overshoot dropped to 56% above Earth’s regenerative capacity, which means that between January and August 2020, humanity consumed as much as Earth can renew in the entire year (overshootday.org). While inequality among people and countries remains staggering, the global middle class has grown rapidly and exceeded half the human population by 2018 (Kharas and Hamel, 2018). Over 70% of all people currently live in countries that run a biocapacity deficit while also having less than world-average income, excluding them from compensating their biocapacity deficit through purchases (Wackernagel et al., 2019) and eroding future resilience via reduced food security (Ehrlich and Harte, 2015b). The consumption rates of high-income countries continue to be substantially higher than low-income countries, with many of the latter even experiencing declines in per-capita footprint (Dasgupta and Ehrlich, 2013; Wackernagel et al., 2019).

This massive ecological overshoot is largely enabled by the increasing use of fossil fuels. These convenient fuels have allowed us to decouple human demand from biological regeneration: 85% of commercial energy, 65% of fibers, and most plastics are now produced from fossil fuels. Also, food production depends on fossil-fuel input, with every unit of food energy produced requiring a multiple in fossil-fuel energy (e.g., 3 × for high-consuming countries like Canada, Australia, USA, and China; overshootday.org). This, coupled with increasing consumption of carbon-intensive meat (Ripple et al., 2014) congruent with the rising middle class, has exploded the global carbon footprint of agriculture. While climate change demands a full exit from fossil-fuel use well before 2050, pressures on the biosphere are likely to mount prior to decarbonization as humanity brings energy alternatives online. Consumption and biodiversity challenges will also be amplified by the enormous physical inertia of all large “stocks” that shape current trends: built infrastructure, energy systems, and human populations.

It is therefore also inevitable that aggregate consumption will increase at least into the near future, especially as affluence and population continue to grow in tandem (Wiedmann et al., 2020). Even if major catastrophes occur during this interval, they would unlikely affect the population trajectory until well into the 22nd Century (Bradshaw and Brook, 2014). Although population-connected climate change (Wynes and Nicholas, 2017) will worsen human mortality (Mora et al., 2017; Parks et al., 2020), morbidity (Patz et al., 2005; Díaz et al., 2006; Peng et al., 2011), development (Barreca and Schaller, 2020), cognition (Jacobson et al., 2019), agricultural yields (Verdin et al., 2005; Schmidhuber and Tubiello, 2007; Brown and Funk, 2008; Gaupp et al., 2020), and conflicts (Boas, 2015), there is no way—ethically or otherwise (barring extreme and unprecedented increases in human mortality)—to avoid rising human numbers and the accompanying overconsumption. That said, instituting human-rights policies to lower fertility and reining in consumption patterns could diminish the impacts of these phenomena (Rees, 2020).

Failed International Goals and Prospects for the Future

Stopping biodiversity loss is nowhere close to the top of any country’s priorities, trailing far behind other concerns such as employment, healthcare, economic growth, or currency stability. It is therefore no surprise that none of the Aichi Biodiversity Targets for 2020 set at the Convention on Biological Diversity’s (CBD.int) 2010 conference was met (Secretariat of the Convention on Biological Diversity, 2020). Even had they been met, they would have still fallen short of realizing any substantive reductions in extinction rate. More broadly, most of the nature-related United Nations Sustainable Development Goals (SDGs) (e.g., SDGs 6, 13–15) are also on track for failure (Wackernagel et al., 2017; Díaz et al., 2019; Messerli et al., 2019), largely because most SDGs have not adequately incorporated their interdependencies with other socio-economic factors (Bradshaw and Di Minin, 2019; Bradshaw et al., 2019; Messerli et al., 2019). Therefore, the apparent paradox of high and rising average standard of living despite a mounting environmental toll has come at a great cost to the stability of humanity’s medium- and long-term life-support system. In other words, humanity is running an ecological Ponzi scheme in which society robs nature and future generations to pay for boosting incomes in the short term (Ehrlich et al., 2012). Even the World Economic Forum, which is captive of dangerous greenwashing propaganda (Bakan, 2020), now recognizes biodiversity loss as one of the top threats to the global economy (World Economic Forum, 2020).

The emergence of a long-predicted pandemic (Daily and Ehrlich, 1996a), likely related to biodiversity loss, poignantly exemplifies how that imbalance is degrading both human health and wealth (Austin, 2020; Dobson et al., 2020; Roe et al., 2020). With three-quarters of new infectious diseases resulting from human-animal interactions, environmental degradation via climate change, deforestation, intensive farming, bushmeat hunting, and an exploding wildlife trade mean that the opportunities for pathogen-transferring interactions are high (Austin, 2020; Daszak et al., 2020). That much of this degradation is occurring in Biodiversity Hotspots where pathogen diversity is also highest (Keesing et al., 2010), but where institutional capacity is weakest, further increases the risk of pathogen release and spread (Austin, 2020; Schmeller et al., 2020).

Climate Disruption

The dangerous effects of climate change are much more evident to people than those of biodiversity loss (Legagneux et al., 2018), but society is still finding it difficult to deal with them effectively. Civilization has already exceeded a global warming of ~ 1.0°C above pre-industrial conditions, and is on track to cause at least a 1.5°C warming between 2030 and 2052 (IPCC, 2018). In fact, today’s greenhouse-gas concentration is >500 ppm CO2-e (Butler and Montzka, 2020), while according to the IPCC, 450 ppm CO2-e would give Earth a mere 66% chance of not exceeding a 2°C warming (IPCC, 2014). Greenhouse-gas concentration will continue to increase (via positive feedbacks such as melting permafrost and the release of stored methane) (Burke et al., 2018), resulting in further delay of temperature-reducing responses even if humanity stops using fossil fuels entirely well before 2030 (Steffen et al., 2018).

Human alteration of the climate has become globally detectable in any single day’s weather (Sippel et al., 2020). In fact, the world’s climate has matched or exceeded previous predictions (Brysse et al., 2013), possibly because of the IPCC’s reliance on averages from several models (Herger et al., 2018) and the language of political conservativeness inherent in policy recommendations seeking multinational consensus (Herrando-Pérez et al., 2019). However, the latest climate models (CMIP6) show greater future warming than previously predicted (Forster et al., 2020), even if society tracks the needed lower-emissions pathway over the coming decades. Nations have in general not met the goals of the 5 year-old Paris Agreement (United Nations, 2016), and while global awareness and concern have risen, and scientists have proposed major transformative change (in energy production, pollution reduction, custodianship of nature, food production, economics, population policies, etc.), an effective international response has yet to emerge (Ripple et al., 2020). Even assuming that all signatories do, in fact, manage to ratify their commitments (a doubtful prospect), expected warming would still reach 2.6–3.1°C by 2100 (Rogelj et al., 2016) unless large, additional commitments are made and fulfilled. Without such commitments, the projected rise of Earth’s temperature will be catastrophic for biodiversity (Urban, 2015; Steffen et al., 2018; Strona and Bradshaw, 2018) and humanity (Smith et al., 2016).

Regarding international climate-change accords, the Paris Agreement (United Nations, 2016) set the 1.5–2°C target unanimously. But since then, progress to propose, let alone follow, (voluntary) “intended national determined contributions” for post-2020 climate action have been utterly inadequate.

Political Impotence

If most of the world’s population truly understood and appreciated the magnitude of the crises we summarize here, and the inevitability of worsening conditions, one could logically expect positive changes in politics and policies to match the gravity of the existential threats. But the opposite is unfolding. The rise of right-wing populist leaders is associated with anti-environment agendas as seen recently for example in Brazil (Nature, 2018), the USA (Hejny, 2018), and Australia (Burck et al., 2019). Large differences in income, wealth, and consumption among people and even among countries render it difficult to make any policy global in its execution or effect.

A central concept in ecology is density feedback (Herrando-Pérez et al., 2012)—as a population approaches its environmental carrying capacity, average individual fitness declines (Brook and Bradshaw, 2006). This tends to push populations toward an instantaneous expression of carrying capacity that slows or reverses population growth. But for most of history, human ingenuity has inflated the natural environment’s carrying capacity for us by developing new ways to increase food production (Hopfenberg, 2003), expand wildlife exploitation, and enhance the availability of other resources. This inflation has involved modifying temperature via shelter, clothing, and microclimate control, transporting goods from remote locations, and generally reducing the probability of death or injury through community infrastructure and services (Cohen, 1995). But with the availability of fossil fuels, our species has pushed its consumption of nature’s goods and services much farther beyond long-term carrying capacity (or more precisely, the planet’s biocapacity), making the readjustment from overshoot that is inevitable far more catastrophic if not managed carefully (Nyström et al., 2019). A growing human population will only exacerbate this, leading to greater competition for an ever-dwindling resource pool. The corollaries are many: continued reduction of environmental intactness (Bradshaw et al., 2010; Bradshaw and Di Minin, 2019), reduced child health (especially in low-income nations) (Bradshaw et al., 2019), increased food demand exacerbating environmental degradation via agro-intensification (Crist et al., 2017), vaster and possibly catastrophic effects of global toxification (Cribb, 2014; Swan and Colino, 2021), greater expression of social pathologies (Levy and Herzog, 1974) including violence exacerbated by climate change and environmental degradation itself (Agnew, 2013; White, 2017, 2019), more terrorism (Coccia, 2018), and an economic system even more prone to sequester the remaining wealth among fewer individuals (Kus, 2016; Piketty, 2020) much like how cropland expansion since the early 1990s has disproportionately concentrated wealth among the super-rich (Ceddia, 2020). The predominant paradigm is still one of pegging “environment” against “economy”; yet in reality, the choice is between exiting overshoot by design or disaster—because exiting overshoot is inevitable one way or another.

Given these misconceptions and entrenched interests, the continued rise of extreme ideologies is likely, which in turn limits the capacity of making prudent, long-term decisions, thus potentially accelerating a vicious cycle of global ecological deterioration and its penalties. Even the USA’s much-touted New Green Deal (U. S. House of Representatives, 2019) has in fact exacerbated the country’s political polarization (Gustafson et al., 2019), mainly because of the weaponization of ‘environmentalism’ as a political ideology rather than being viewed as a universal mode of self-preservation and planetary protection that ought to transcend political tribalism. Indeed, environmental protest groups are being labeled as “terrorists” in many countries (Hudson, 2020). Further, the severity of the commitments required for any country to achieve meaningful reductions in consumption and emissions will inevitably lead to public backlash and further ideological entrenchments, mainly because the threat of potential short-term sacrifices is seen as politically inopportune. Even though climate change alone will incur a vast economic burden (Burke et al., 2015; Carleton and Hsiang, 2016; Auffhammer, 2018) possibly leading to war (nuclear, or otherwise) at a global scale (Klare, 2020), most of the world’s economies are predicated on the political idea that meaningful counteraction now is too costly to be politically palatable. Combined with financed disinformation campaigns in a bid to protect short-term profits (Oreskes and Conway, 2010; Mayer, 2016; Bakan, 2020), it is doubtful that any needed shift in economic investments of sufficient scale will be made in time.

While uncertain and prone to fluctuate according to unpredictable social and policy trends (Boas et al., 2019; McLeman, 2019; Nature Climate Change, 2019), climate change and other environmental pressures will trigger more mass migration over the coming decades (McLeman, 2019), with an estimated 25 million to 1 billion environmental migrants expected by 2050 (Brown, 2008). Because international law does not yet legally recognize such “environmental migrants” as refugees (United Nations University, 2015) (although this is likely to change) (Lyons, 2020), we fear that a rising tide of refugees will reduce, not increase, international cooperation in ways that will further weaken our capacity to mitigate the crisis.

Changing the Rules of the Game

While it is neither our intention nor capacity in this short Perspective to delve into the complexities and details of possible solutions to the human predicament, there is no shortage of evidence-based literature proposing ways to change human behavior for the benefit of all extant life. The remaining questions are less about what to do, and more about how, stimulating the genesis of many organizations devoted to these pursuits (e.g., ipbes.org, goodanthropocenes.net, overshootday.org, mahb.stanford.edu, populationmatters.org, clubofrome.org, steadystate.org, to name a few). The gravity of the situation requires fundamental changes to global capitalism, education, and equality, which include inter alia the abolition of perpetual economic growth, properly pricing externalities, a rapid exit from fossil-fuel use, strict regulation of markets and property acquisition, reigning in corporate lobbying, and the empowerment of women. These choices will necessarily entail difficult conversations about population growth and the necessity of dwindling but more equitable standards of living.

Conclusions

We have summarized predictions of a ghastly future of mass extinction, declining health, and climate-disruption upheavals (including looming massive migrations) and resource conflicts this century. Yet, our goal is not to present a fatalist perspective, because there are many examples of successful interventions to prevent extinctions, restore ecosystems, and encourage more sustainable economic activity at both local and regional scales. Instead, we contend that only a realistic appreciation of the colossal challenges facing the international community might allow it to chart a less-ravaged future. While there have been more recent calls for the scientific community in particular to be more vocal about their warnings to humanity (Ripple et al., 2017; Cavicchioli et al., 2019; Gardner and Wordley, 2019), these have been insufficiently foreboding to match the scale of the crisis. Given the existence of a human “optimism bias” that triggers some to underestimate the severity of a crisis and ignore expert warnings, a good communication strategy must ideally undercut this bias without inducing disproportionate feelings of fear and despair (Pyke, 2017; Van Bavel et al., 2020). It is therefore incumbent on experts in any discipline that deals with the future of the biosphere and human well-being to eschew reticence, avoid sugar-coating the overwhelming challenges ahead and “tell it like it is.” Anything else is misleading at best, or negligent and potentially lethal for the human enterprise at worst.


Originally published in Frontiers in Conservation Science. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY).