Featured image: Arctic polar bear with cubs. (Credit: USFWS)
Contact: Kristen Monsell, (510) 844-7137, kmonsell@biologicaldiversity.org
ANCHORAGE, Alaska— The Biden administration issued a proposed rule today allowing oil companies operating in the Beaufort Sea and Western Arctic to harass polar bears and Pacific walruses when drilling or searching for oil for the next five years.
“It’s maddening to see the Biden administration allowing oil companies to continue their noisy, harmful onslaught on polar bears. Oil in this sensitive habitat should stay in the ground,” said Kristen Monsell, an attorney at the Center for Biological Diversity. “President Biden promised bold action to address the climate crisis, yet his administration is proposing to allow business-as-usual oil drilling in the Arctic. Polar bears and walruses could pay a terrible price.”
The Southern Beaufort Sea population is the most imperiled polar bear population in the world. With only about 900 bears remaining, scientists have determined that the survival of every individual bear is vital to the survival and recovery of the population.
The heavy equipment used in seismic exploration and drilling activities can crush polar bears in their dens or scare polar bears out of their dens too early, leaving cubs to die of exposure or abandonment by their mothers. The noise generated by routine operations can disturb essential polar bear behavior and increase their energy output.
Walruses are also incredibly sensitive to human disturbance. Without summer sea ice for resting, walrus mothers and calves have been forced to come ashore, where they are vulnerable to being trampled to death in stampedes when startled by noise.
In addition to seismic exploration, the rule covers construction and operation of roads, pipelines, runways, and other support facilities. It also covers well drilling, drill rig transport, truck and helicopter traffic, and other activities.
The Marine Mammal Protection Act generally prohibits killing, harming or harassing a marine mammal. The statute allows the federal government to authorize certain industrial activities to harm and harass marine mammals, provided such activities will take only a “small number” of animals and have no more than a “negligible impact” on the population.
The proposed rule covers existing and planned activities across a wide swath of Alaska’s Arctic, including 7.9 million acres in the Beaufort Sea, and onshore activities from Point Barrow to the western boundary of the Arctic National Wildlife Refuge. It includes the Willow development project that the Center and allies have challenged in court, and which the Biden administration this week submitted a brief defending.
The U.S. Fish and Wildlife Service will be accepting public comment on the proposed rule for 30 days.
The Center for Biological Diversity is a national, nonprofit conservation organization with more than 1.7 million members and online activists dedicated to the protection of endangered species and wild places.
Heavily armed goldminers have launched a series of attacks on the Yanomami community of Palimiú in the northern Amazon.
Hutukara Yanomami Association reports that on May 16, 15 boats full of miners opened fire on the community and hurled tear gas canisters at them. The Yanomami report suffering from burning eyes and choking on the gas.
The attack follows an earlier assault on the same community on May 10, when one Yanomami was wounded, and several miners were injured. Footage filmed by a Yanomami captures the miners opening fire from their boat at a group of Yanomami on the riverbank. Several boats full of miners continued to fire at the Yanomami for the next 30 minutes.
In the chaos of the attack many Yanomami children fled into the forest to hide. Two days later the bodies of two children, aged one and five, were discovered floating in the river where they had drowned.
Eight Yanomami representatives from Palimiú travelled to Boa Vista, the state capital, to denounce the attack and to demand the authorities investigate it. In a press conference held on May 15, they expressed their anger at being abandoned by the state.
Timóteo Palimithëri said: “We are exhausted and barely able to hold out. Please, it’s urgent, don’t you see? The police and FUNAI have to be strong… If the army and police don’t act now many indigenous people will certainly die.”
In a letter to the police, community leaders denounced the terrible impacts of the mining activities: “The goldminers have been here since 2012 and to date, 578 Yanomami have died from poisoning, yet not a single measure has been taken to stop this. They are destroying our rivers, polluting the water, fish and all the animals. We have serious health problems. We can no longer bathe in the river and both adults and children are losing their hair because of the toxic chemicals they pour into the river.”
Since February the community of Palimiú has repeatedly asked the authorities to remove the miners. The miners’ attacks this week were reportedly in response to the refusal by the Yanomami to let them collect fuel, quadbikes and equipment they had left there to supply their illegal mine upstream.
Intercepted audio messages by the miners refer to an armed gang operating in the region
Unless the authorities take decisive action now, criminal gangs and drug traffickers are likely to carry out more violent attacks. Last year miners murdered two Yanomami.
There are an estimated 20,000 goldminers working illegally in the Yanomami territory.
Concerns are growing for the safety of uncontacted Yanomami communities, one of which is in a region where miners are operating: the miners reportedly attacked their community in 2018.
A humanitarian crisis is engulfing the Yanomami, who are already reeling from high rates of malaria (in 2020 the indigenous health department registered 20,000 cases of malaria) and Covid-19, a lethal combination which is devastating their health and ability to feed themselves.
This is graphically illustrated in a photo, taken on April 17, of a severely malnourished Yanomami child suffering from malaria, pneumonia and dehydration.
The government’s genocidal policies and criminal neglect are killing the Yanomami and other indigenous peoples in Brazil. Please support the Yanomami in their protest.
Editor’s note: Large scale agriculture, especially the industrial form with its dependence on heavy machinery, highly toxic chemicals and genetically modified crops is incredibly destructive. It’s also remarkably undemocratic since it is pushed by large multinational cooperations and their exclusive institutions like the World Economic Forum and the UN. If we as humans want to have a future on this planet (it looks like we don’t), we need to shift radically to more community based, small scale, democratic food systems and locally applicable techniques for ecological restoration, since large scale agriculture will inevitably fail and leave toxic, deserted landscapes behind.
A battle for the future of food is already underway. There’s still time to change the outcome.
Later this year, the United Nations is set to hold a historic Food Systems Summit, recognizing the need for urgent action to disrupt business-as-usual practices in the food system. But far from serving as a meaningful avenue for much-needed change, the summit is shaping up to facilitate increased corporate capture of the food system. So much so, that peasant and indigenous-led organizations and civil society groups are organizing an independent counter-summit in order to have their voices heard.
At the heart of the opposition is the fact that the conference has been co-opted by corporate interests who are pushing towards a highly industrialized style of agriculture promoted by supporters of the Green Revolution, an approach that is meant to eradicate hunger by increasing production through hybrid seeds and other agrochemical inputs. It has been widely discredited for failing to achieve its goals and damaging the environment. The Summit’s concept paper perpetuates the same Green Revolution narrative — it is dominated by topics like AI-controlled farming systems, gene editing, and other high-tech solutions geared towards large-scale agriculture, as well as finance and market mechanisms to address food insecurity, with methods like agroecology notably absent or minimally discussed.
A Crisis of Participation
But the problem is not only the subject matter that the conference has put on the agenda. It’s also the remarkably undemocratic way of choosing who gets to participate, and in what ways. The agenda was set behind closed doors at Davos, the World Economic Forum’s exclusive conference. As Sofia Monsalve, Secretary General of FIAN International puts it, “They have cherry picked representatives of civil society. We don’t know why, or which procedure they used.”
The multi-stakeholder model of governance is problematic because it sounds very inclusive,” Monsalve continues. “But in fact we are worried about the concealing of power asymmetries, without having a clear rule in terms of accountability. What is the rule here — who decides? And if you don’t decide according to a rule, where can we go to claim you are doing wrong?”
The conference organizers have claimed that they have given peasant-led and civil society groups ample opportunity to participate in the conference, but this is a facade. The UN’s definition of ‘participation’ differs significantly from that of the hundreds of civil society groups that have spoken out against the Summit. The Summit claims that allowing groups to attend virtual sessions and give suggestions amounts to participation. But true participation means being consulted about crucial agenda items that have a massive impact on the communities they represent. This was not done.
“We didn’t have the opportunity to shape the agenda, Monsalve explains. “The agenda was set. Full stop. And therefore we are asking ‘why is it that we are not discussing how to dismantle corporate power? This is a very urgent issue on the ground for the people. How is it that we are not discussing about COVID and the food crisis related to COVID?’”
Organizations like the People’s Coalition on Food Sovereignty (PCFS), which represents 148 grassroots groups from 28 countries, feel similarly. “It’s just like having a table set,” explains Sylvia Mallari, Global Co-Chairperson of PCFS. “So you have a dinner table set, then the questions would be who set the table, who is invited to the table, who sits beside whom during dinner? And what is the menu? For whom and for what is the food summit? And right now, the way it has been, the agenda they’ve set leaves out crucial peoples and even their own UN nation agencies being left behind.”
Elizabeth Mpofu of La Vía Campesina, the largest peasant-led organization representing over 2 million people worldwide, explains how “The United Nation food systems summit, from the beginning, was really not inclusive of the peasants’ voices. And if they’re going to talk about the food systems, on behalf of whom? Because the people who are on the ground, who are really working on producing the food should be involved in the planning. Before they even organized this summit, they should have made some consultations and this was not done.”
The concerns are not only coming from outside the UN. Two former UN Special Rapporteurs to the Right to Food — Olivier De Schutter and Hilal Elver — as well as Michael Fakhri, who currently holds the position, wrote a statement to the summit organizers early on in the process. “Having all served as UN Special Rapporteur on the Right to Food,” they write, “we have witnessed first-hand the importance of improving accountability and democracy in food systems, and the value of people’s local and traditional knowledge.
It is deeply concerning that we had to spend a year persuading the convenors that human rights matter for this UN Secretary General’s Food Systems Summit. It is also highly problematic that issues of power, participation, and accountability (i.e. how and by whom will the outcomes be delivered) remain unresolved.”
Michael Fakhri has also expressed concern about the sidelining of the Committee on Food Security (CFS), a unique civil society organization that allows “people to directly dialogue and debate with governments, holding them to account.” As Fakhri explains, if the CFS is sidelined in this summit (as they have been thus far), there is a real danger that “there will no longer be a place for human rights in food policy, diminishing anyone’s ability to hold powerful actors accountable.”
Gertrude Kenyangi, executive director of Support for Women in Agriculture and Environment (SWAGEN) and PCFS member, stated during a Hunger for Justice Broadcast on April 30th that the problem comes down to one of fundamentally conflicting values: “Multinational corporations and small-holder farmers have different values,” said Kenyangi. “While the former value profit, the latter value the integrity of ecosystems. Meaningful input of small-holder farmers, respect for Indigenous knowledge, consideration for biodiversity… will not be taken into account [at the Summit]. They will not tell the truth: that hunger is political; that food insecurity in Africa is not only as a result of law and agriculture production, but it’s a question of justice, democracy and political will. That’s our concern.”
The Presence of AGRA
The problems with the Summit were compounded further by UN Secretary General António Guterres choosing to appoint Agnes Kalibata, president of the Alliance for a Green Revolution for Africa (AGRA), as Special Envoy to the conference. AGRA is an organization, funded by the Bill and Melinda Gates and Rockefeller Foundations (as well as our governments), that promotes a high-tech, high-cost approach to agriculture, heavily reliant on agrochemical inputs and fertilizers. They have been at the forefront of predatory seed laws and policies that marginalize and disenfranchise peasant farmers on a massive scale.
AGRA has devastated small-scale farmers under the mission of “doubling productivity and incomes by 2020 for 30 million small-scale farming households while reducing food insecurity by half in 20 countries.” Their approach has been proven to be markedly unsuccessful. Timothy Wise, a senior adviser at the Institute for Agriculture and Trade Policy, began to research AGRA’s efficacy in the last fourteen years of work. Unlike many nonprofits who are held to strict transparency standards, AGRA refuses to share any information about their performance metrics with researchers. It took a U.S. Freedom of Information Act request to find out what AGRA has to show for their US$1 billion budget. Researchers found that AGRA ‘apparently’ had not been collecting this data until 2017 (eleven years after their founding in 2006).
Food security has not decreased in their target countries. In fact, for the countries in which AGRA operates as a whole, food insecurity has increased by 30% during their years of operation; crop production has fared no better. Yet this narrative continues to be pervasive around the world. It is the backbone of the UN Food Systems Summit and most development agendas. And AGRA’s president is leading the conference.
Attempts to build bridges with civil society organizations have failed. In sessions with civil society groups, Ms. Kalibata has demonstrated a lack of awareness of the growing peasant-led movements that reclaim traditional agricultural methods as promising avenues to a more sustainable food system. Wise explains, “During the session she held with peasant groups, she basically indicated that she didn’t know about the peasant rights declaration that the UN had passed just two years ago. And she told them, why do you keep calling yourselves peasants? She said that she calls them business people because she thinks they’re needing to learn how to farm as a business.”
“It’s also a pretty significant conflict of interest, which people don’t quite realise,” Wise continues. “AGRA is a nonprofit organisation that’s funded by the Gates foundation and a couple other foundations — and our governments. They are about to enter a period where they desperately need to replenish their financing. And so they are going to be undertaking a major fund drive exactly when this conference is happening. And the summit is being positioned to help with that fund drive.”
Since Ms. Kalibata was named special envoy, there has been a public outcry over this clear conflict of interest. 176 civil society organizations from 83 countries sent a letter to the UN Secretary General António Guterres voicing their concerns over Ms. Kalibata’s corporate ties. They never received a response. 500 civil society organizations, academics, and other actors sent the UN an additional statement laying out the growing list of concerns about the Summit. Again, they received no reply.
While 676 total civil society organizations and individuals expressed clear concern over Ms. Kalibata’s appointment, only twelve people signed a letter supporting the nomination. The Community Alliance for Global Justice’s AGRA Watch team found that all but one of these individuals have received funds from the Gates Foundation.
Competing Pathways for Food Systems Change
This summit isn’t just a case of poor planning and a lack of genuine participation for peasant-led organizations. It represents a deeper and more insidious trend in food systems governance: the erosion of democratic decision-making and the rise of powerful, unaccountable, private-sector actors who continue to consolidate power over the food system.
The absence of practices like agroecology from the agenda shows how deeply the private sector has consolidated power — these methods are highly promising, low-input and low-cost solutions for farmers to increase their yields while farming more sustainably. But they are mentioned only in passing. “If you ever look at a situation and see something that looks like the most obvious, sensible solution and it’s not happening, ask who’s making money from it not happening,” explains Timothy Wise. The answer here is clear: high-input agriculture makes many people extraordinarily wealthy. This power allows them to set the agenda for food systems change, at the expense of farmers, and at the expense of the environment.
That’s why this conference is so important: it will set the stage for the approach to food systems change in the coming decades. We the people need to decide who should set the agenda for a food future that affects us all — one that preserves biodiversity and prioritizes human rights and well-being. Are we willing to let the corporations who pursue profits at all cost continue to claim that they know what’s in our best interest? Do we want a future governed by the likes of the Bill and Melinda Gates Foundation, in partnership with the largest agrochemical and seed companies in the world? Or are we ready to demand that those who actually grow our food — peasants, farmers, and Indigenous peoples around the world — be the ones to determine our direction?
This is what’s at stake. Right now, the most powerful players in the food system are poised to set an agenda that will allow them to continue amassing profits at staggering rates, at the expense of farmers, consumers, and the environment.
But there is still time to fight back. Where the conference holds most of its power is in its legitimacy. As groups mobilize, organize, and demand genuine participation, this false legitimacy driven by actors like the Gates Foundation begins to crumble. We must stand in solidarity with the grassroots communities who are telling the truth about this conference and what it represents. We must get to work.
A Growing Culture would like to ask all readers to help raise the dialogue about this upcoming summit. Re-share this article, re-post, tweet and amplify this issue. You can learn more about A Growing Culture here: https://www.agrowingculture.org, on Twitter: @agcconnect or Instagram: @agrowingculture.
The protection camp at Thacker Pass, Peehee mu’huh, has been in place for more than four months.
This episode is an update starting with a new recording from May 18th, as well as audio from recent video updates recorded on-site by Max Wilbert over the past month or so.
Mining, aquaculture, plantations and other commercial activities have taken a toll on mangroves in Indonesia, home to the world’s largest extent of these important ecosystems.
On the Bangka-Belitung islands off Sumatra, residents of one village are doing their part to maintain the mangroves through replanting.
For the Batu Betumpang villagers, the mangroves are the source of the shrimp they use to make their belacan shrimp paste, a key source of livelihood here.
The villagers say there’s a growing awareness of the importance of mangroves, without which “our income will definitely decline because shrimp will run out.”
This article originally appeared on Mongabay.
Featured image: The lighthouse on Bangka’s Batu Betumpang Beach. Image by Nopri Ismi for Mongabay.
BANGKA, Indonesia — For more than two decades Ardianto has walked to the coastal mangrove trees from his village in Indonesia’s Bangka Island at sunrise with a triangular net, searching for rebon shrimp.
On returning home around 9 a.m. to his village of Batu Betumpang, Ardianto, commonly known as Lai Tin, and his wife begin pounding the catch of the day into a thick shrimp paste called belacan.
“After this is crushed, it dries again tomorrow,” Ardianto told Mongabay. “Then it’s pulverized again — and that’s how we get belacan.”
For centuries the mangrove trees around Bangka-Belitung province have provided food, medicine and more for the islands’ inhabitants.
But the once-teeming ecosystem fringed around the two main islands, about halfway between Singapore and Indonesia’s capital, Jakarta, is today at risk of extinction.
Indonesia, the world’s largest archipelagic country, has more mangrove forests than anywhere else on Earth.
But vast areas of these valuable forests have been uprooted to make way for aquaculture farms, oil palm plantations and other uses along the archipelago’s coasts.
Bangka Island is also the source of about 90% of all the tin mined in Indonesia, the world’s second-largest producer of the metal, which is used mainly as solder in electronic devices.
This has added to the pressure on Bangka’s endangered mangroves as people migrate to the islands to mine tin around coastal areas. There are an estimated 20,000 tin miners on the island and about 700 mining concessions.
Data from the Indonesian Forum for the Environment (Walhi), a prominent national pressure group, shows the province’s mangroves have been decimated.
Only 20 years ago the province was home to around 240,000 hectares (593,000 acres) of mangrove trees.
But today there are just over 33,000 hectares (82,000 acres) of mangroves in Bangka-Belitung.
Many rural communities in Bangka-Belitung have traditionally relied on these mangroves to earn an income from fishing and from making belacan shrimp paste.
Bangka-Belitung province is circled above. In the lower map, Bangka is the island on the left.
Men like Lai Tin walk down to the coast at dawn with their triangular nets to bring in shrimp, which is then prepared and sold by many of the village’s women.
But in recent years, dwindling stocks of shrimp have forced hundreds of fisherfolk to confront an escalating threat to their livelihoods.
Shrinking stocks of rebon shrimp mean many here are resorting to the inferior kampat shrimp.
Lai Tin’s village of Batu Betumpang in the south of Bangka Island is one of the few areas where the tradition survives, according to Rendi, a researcher at Bangka-Belitung University.
“Rebon shrimp can still be found by the shrimp paste makers because in that area some of the mangroves are still preserved,” Rendi told Mongabay in April. “The sea is free from marine tin mining.”
Lai Tin and his wife can usually dry the shrimp in a day — two days if it rains.
Sun, Lai Tin’s wife, dries rebon shrimp in the sun near a mosque in their village. Image by Nopri Ismi for Mongabay.
Catching shrimp is seasonal in Bangka-Belitung, with sufficient stocks available from around December to June.
“During those seven months about 500 kilograms [1,100 pounds] of rebon shrimp are collected,” Lai Tin said.
That’s enough raw material for 400 kilos (880 lb) of shrimp paste, the father of two said.
With a kilo of processed shrimp paste fetching 60,000 rupiah ($4) at market, that generates 24 million rupiah ($1,700) per year. That’s equivalent to almost eight times the province’s minimum monthly wage.
In addition to making shrimp paste, Lai Tin also cultivates vegetables and rice.
“I also look for fish if it is not shrimp season,” he said.
Lai Tin pounds shrimp with traditional tools. Image by Nopri Ismi for Mongabay.
Batu Betumpang village covers an area of 9,462 hectares (23,381 acres) with a population of almost 9,000 people.
The village dates back hundreds of years, with evidence suggesting Batu Betumpang was a prominent trading hub.
Dutch-era bunkers and wells lie near the beach among large granite boulders.
Across the strait separating Bangka from the mainland of Sumatra stands a 74-meter (243-foot) lighthouse built by the colonial Dutch East Indies government in 1888 to guide sailors crossing the water.
The mangroves here also offer the village protection from storm surges.
Last year, Indonesia announced an ambitious plan to plant mangrove trees in 600,000 hectares (1.5 million acres) of damaged forests by 2024.
In Batu Betumpang, work has begun, planting 50,000 seedlings in a 25-hectare (62-acre) area.
“We plan to also plant the api-api and perpat mangroves,” said Ali Akbar, representing the Batu Betumpang Village Lighthouse Tourism Awareness Group. “But we had trouble getting the perpat seeds.”
The government has allocated funds to pay local people to help plant the mangroves, offering some income to those who have lost work due to the coronavirus pandemic.
“The activity also builds public awareness — especially among the younger generation — of the importance of mangroves,” Ali said.
For Lai Tin and many other traditional farmers, the preservation of the local mangroves carries high importance.
“We are very happy with the planting — there are still many fish and shrimp,” he said. “If the mangroves are gone, yes, our income will definitely decline because shrimp will run out, like other areas in Bangka.”
Editor’s note: This essay reminds me of premise ten from Derrick Jensen’s book Endgame: “The culture as a whole and most of its members are insane. The culture is driven by a death urge, an urge to destroy life.”
According to The Parable of the Poisoned Well, there once lived a king who ruled over a great city. He was loved for his wisdom and feared for his power. At the heart of the city was a well, the waters of which were clean and pure and from where the king and all the inhabitants drank. But one evening an enemy entered the city and poisoned the well with a strange liquid. Henceforth, all who drank from it went mad.
All the people drank the water, but not the king, for he had been warned by a watchman who had observed the contamination. The people began to say, “The king is mad and has lost his reason. Look how strangely he behaves. We cannot be ruled by a madman, so he must be dethroned”.
The king sensed his subjects were preparing to rise against him and grew fearful of revolution. One evening he ordered a royal goblet to be filled from the well and drank from it deeply. The next day there was great rejoicing among the people, for their beloved king had finally regained his wisdom and sanity.
According to Fromm, we are inclined to see incidents of mental illness as individual and isolated disturbances, while acknowledging — with some discomfort, perhaps — that so many of these incidents should occur in a culture that is supposedly sane. Fromm haunts our self-image even today, attempting to unsettle these assumptions of sanity:
Can we be so sure that we are not deceiving ourselves? Many an inmate of an insane asylum is convinced that everybody else is crazy, except himself.
In an age now widely described as the Anthropocene, the conventionally held distinction between sanity and insanity is at risk of collapsing … and taking our civilisation with it.
The line shifts over time
At least since Michel Foucault’s Madness and Civilization (1961), it has been understood that the idea of (in)sanity is an evolving, socially constructed category. Not only does the medical validity of mental health diagnoses and treatments shift with the times, but what has been judged “sane” in one era has the potential to blur into what is not in another — and without announcement.
This can disguise the fact that social practices or patterns of thought that may once have been considered healthy may now be properly diagnosed as unhealthy. And while this can apply to individual cases, there is no reason to think it should not also apply more broadly to a society at large. A society might go insane without being aware of its own degeneration.
One does not need to be a conspiracy theorist to recognise, with Foucault, that power shapes knowledge. If profits and economic growth are the benchmarks of success in a society, it simply may not be profitable to expose a society as insane, and even members of an insane society may sooner choose wilful blindness than look too deeply into the subconscious of their own culture.
How can we be so sure of our own sanity, asked psychoanalyst Erich Fromm, pictured in 1974. Wikimedia Commons
If our society is not sane — and I find myself pointing towards this thesis — another question follows: what might sanity look like in an insane world?
I come to these questions without mental health training or expertise, but simply as an ordinary member of late-stage capitalist society, one suffering in his own way and trying to understand the mental health burdens that accompany our ecocidal and grossly inequitable mode of civilisation. I make no comment on the very real biophysical causes for mental illness, such as chemical imbalances or physical injury.
Instead, I reflect, at a “macro” level, on the sanity or insanity of the dominant culture and political economy in contemporary capitalist societies such as Australia, asking how the world “out there” can impact the inner dimension of our lives.
Following Fromm’s lead, I inquire not so much into individual pathology, but into what he calls “collective neuroses” and “the pathology of normalcy”. Of course, collective neuroses are not easily observed, for they are, by nature, the background fabric of existence and so easily missed.
Drinking the Kool-Aid
At first, I tried to distil a positive life lesson from the Parable of the Poisoned Well, but I quickly realised this was the wrong way to approach it.
There is arguably no moral guidance in the fable, only an amoral social insight. If there is a lesson, it is that sometimes it is easier or safer simply to conform to common assumptions or practices, no matter how dubious or absurd they are, to avoid being socially ostracised. If you do not go with the flow you may be deemed mad, so it may be better just to blend in and drink the Kool-Aid.
A second reading of the parable points to the relativity of notions of sanity, again suggesting that what’s sane or insane isn’t fixed, but is culturally dependent: a person is sane if they “function” well enough in the society, even if that society is sick.
It is this relativity of sanity that Fromm calls into question in The Sane Society. “The fact that millions of people share the same vices,” he wrote, “does not make these vices virtues, the fact that they share so many errors does not make the errors to be truths, and the fact that millions of people share the same forms of mental pathology does not make these people sane.”
He felt that society needed certain objective conditions to be sane, including environmental sustainability. If too many of humankind’s most basic needs were not being met despite unprecedented capacity, he felt it would be proper to declare a society sick, even if the behaviour producing the sickness was widespread and validated by its own internal cultural logic.
What is “normal” behaviour today? The climate emergency points to our fatal addiction to fossil fuels. We know their combustion is killing the planet, but we can’t help ourselves. The Intergovernmental Panel on Climate Change was established in 1988 to advise us on the science of climate change, yet here we are, more than 30 years later, and carbon emissions continue to rise (excepting only the years of financial crisis or pandemic). We emit 37 gigatons of carbon dioxide into the atmosphere each year, in full knowledge of their impacts.
In 2019, fossil fuels supplied around 85 per cent of global primary energy demand. Driven by a fetish for economic growth, voters support politicians who bring lumps of coal into a parliament for a laugh and enthusiastically build new fossil fuel power stations. It is a tragedy disguised as a grim joke.
Scientists warn that current trajectories of climate heating are not compatible with civilisation as we know it, with potentially billions of lives at risk this century, both human and non-human. You know something is wrong when the Arctic is burning. And yet nothing is more “normal” than hopping into a fossil-fuelled car or consuming products shipped around the world to satisfy the carboniferous desires of affluent society.
We’re deforesting the planet and destroying topsoil to feed a population that is growing by over 200,000 people every day. The United Nations projects we’ll have reached almost ten billion people by mid-century.
This human dominance of the planet under global capitalism is contributing to a holocaust of biodiversity loss, with the World Wildlife Fund recently reporting that populations of vertebrate species have declined by 68 per cent since 1970. We are living through the sixth mass extinction, driven by human economic activity that is not just normal but encouraged, rewarded and widely admired.
Empire marches on like a snake eating its own tail, pursuing growth for growth’s sake — the ideology of a cancer cell.
For whom, then, do we destroy the planet? Is a greater abundance of “nice things” what we are lacking in the overdeveloped world? Or is there, as historian and philosopher Lewis Mumford once opined, an inner dimension to our crises that must be resolved before the outer crises can be effectively met?
Nice things that fail to meet our needs become trash, polluting the planet. Alexander Schimmeck/Unsplash, CC BY
How easy it is to live life regurgitating the prewritten script of advanced industrial society: cogs in a vast machine, easily replaced. Perhaps we see our disenchantment reflected in the eyes of those tired, alienated commuters, a class into which it is so easy to fall simply by virtue of being subjects of the capitalist order. We all know that there is more to life than this.
We find ourselves living in an age where the old dogmas of growth, material affluence and technology are increasingly exposed as false idols. Like a fleet of ships that has been unmoored in a storm, our species is drifting in dangerous seas without a clear sense of direction.
Where are the new sources of meaning and guidance that all societies need to fight off the ennui? Pioneering sociologist Émile Durkheim used the term “anomie” to refer to a condition in which a culture’s traditional norms have broken down without new norms arising that can give sense to a changing world. Perhaps this is the term that best explains our existential condition today.
I am reminded of a poem by Michael Leunig:
They took him on a stretcher
To the Home for the Appalled
Where he lay down in the corner
And be bawled and bawled and bawled.
‘There’s nothing wrong with me,’ he wailed,
When asked about his bawling,
‘It’s the world that needs attention;
It’s so utterly appalling.’
What is a sane reaction to an insane society?
One could go on, but it would be perverse to do so. “Doom porn” is not my business or purpose. But there is a case for diagnosing our society as insane — not as rhetorical strategy, but in the pursuit of literal truth.
If an individual knowingly destroyed the conditions of his or her own existence, we’d question their sanity. If a mother only fed her children if she could make a profit, we’d doubt the soundness of her mind. If a father took all the household wealth and left the rest of the family in destitution while building bombs in the basement that could destroy the neighbourhood, we’d call him psychopathic.
And yet these are characteristics of our society as a whole. Fromm would not permit us to diagnose ourselves and our society as sane just because the actions that produce the features outlined above are considered “normal”. There is a pathology to our normalcy — my own regrettably included — and this pathology is no less pathological just because it is shared by millions upon millions of people.
‘A sane person in an insane society must appear insane.’ Kurt Vonnegut. Shutterstock
There are negative mental health effects that might naturally and justifiably arise when otherwise sane people find themselves living in an insane world. The paradox that threatens to emerge has already been variously noted.
In Welcome to the Monkey House, Kurt Vonnegut Jnr writes, “a sane person in an insane society must appear insane”. Thomas Stephen Szasz contends: “Insanity is the only sane reaction to an insane society”. And the British psychiatrist R. D. Laing said insanity was “a perfectly rational adjustment to an insane world”. I think I recall Star Trek’s Dr Spock saying something similar.
How can we not get depressed when reading the newspapers today or watching our politicians go about their business with such confident incompetence? How can we not grieve the wildlife and natural habitat being destroyed each moment? What parent can look to the future and not feel a foreboding dread at what world their children and grandchildren will inherit?
At the same time, and because of that dread, it is hard to maintain the emotional resources to care for strangers or “join a movement” when stress, agitation, worry and busyness clutter our mental lives. This can make society seem like a harsh place, lacking in generosity of spirit or compassion.
Whether it’s from watching white supremacists march or listening to climate deniers speak from platforms in parliament and mass media, a nausea sets in, a sickness not so much of the mind but of the soul.
This is an existential diagnosis, not a medical or psychiatric one. It would be wrong to make peace with this madness. The world we live in should not be treated as normal, and it should not be a sign of good health to become “well adjusted” to a society that is casually practising ecocide, celebrating narcissism, institutionalising racism and assessing the value of all things according to the cold logic of profit maximisation.
It is okay not to feel okay
We must not assume behaviour that makes an individual “functional” within a sick society is sufficient evidence of their sanity. In such a society, it is okay not to feel okay, to cry and feel grief, to feel dread and alienation. In our tears, let us find solidarity, for we are not alone.
Remember this when you wake up prematurely in the morning with an anxiety without object, or as you stare at the ceiling late at night as you try to fall asleep. You are not losing your mind. It is precisely because you have a grip on reality that reality seems so out of whack.
On my third reading of the Parable of the Poisoned Well, I noticed something I had missed — it was the watchman, the man who warned the king not to drink the poisoned water the rest of the citizenry had already consumed.
Wanting to quash the revolutionary sentiment, the king succumbed to public pressure and eventually drank from the well in order to fit in. But what about the watchman? Is it possible he never drank the poisoned water and remained sane in an insane society? Did that made him seem mad?
Perhaps my thoughts here are those of a watchman, someone who has tried not to drink the Kool-Aid, who has attempted to resist the pathology of normalcy.
Admittedly, I have questioned my own sanity at times — when, for example, I’ve found myself dancing in the middle of a busy intersection with Extinction Rebellion, risking arrest. What had driven me to act in a way that sees me surrounded by police with batons, guns and pepper spray? They sure looked mad.
Call me crazy, but I’ll finish with the words often attributed to Friedrich Nietzsche: “Those who were seen dancing were thought to be insane by those who could not hear the music”.
