by Deep Green Resistance News Service | Apr 21, 2017 | Strategy & Analysis
by Will Falk / Deep Green Resistance
In my essay, Park City is Damned: A Case Study in Civilization, I described the vicious cycle Park City, Utah is caught in and explained how the city cannot exist for much longer.
There are far more humans in Park City than the land can support, so the necessities of life must be imported. Importing these necessities costs money and requires an industrial infrastructure. Park City makes its money through a tourist industry that relies on snow, but climate change, produced by the same industrial infrastructure bringing the necessities of life, is destroying the snow. The industrial infrastructure must be dismantled to stop climate change so the snow may survive. Either the snow or the industrial infrastructure will fail.
And, Park City will, too.
Not long after the essay was published, I attended a gathering for an emerging group PCAN! or Park City Action Network. The gathering’s goals included to “create a network for young professionals and build community, to learn what’s going on in local politics, and to find other like-minded individuals to create a strong collective voice.”
I think I’m still young (turned 30 in March), I have a law degree and license (in Wisconsin), and I’m interested in finding like-minded individuals to create a strong collective voice, so I went.
A man approached me, and said. “You’re Will Falk, right? You wrote that article?”
I was embarrassed and nervous people were going to hate me for what I wrote. But, his eyes and body language were sincere, so I told the truth. He asked, “So, you think Park City won’t last?
“Can’t physically last,” I clarified.
“ Right. And, solar power isn’t the answer? Wind power, either?”
“No,” I responded. He looked at me earnestly for a few seconds, looked around at the room of concerned, young professionals, and said, more to himself than to me, “Park City is still damned huh?”
“Still damned,” I said. He sighed and asked,“What the hell have we been working on all this time?”
I shrugged. I wasn’t sure what to say, but I could see acceptance in his face. I simply tried to meet his gaze. Finally, he asked, “What can I do?”
***
Park City’s vicious cycle is a reflection of the vicious cycle the global human population is caught in. There are far more humans than the planet can support sustainably, so the necessities of life must be stolen from non-humans and the future. This theft is managed through an industrial infrastructure powered by fossil fuels and the operation of this infrastructure is destroying the planet’s total life-supporting capacity. It is pushing the climate to temperatures too warm for most species, pushing oceanic life perilously close to total collapse, and contaminating, with toxins and carcinogens, the bodies of every civilized individual.
Unfortunately, with more than half the global human population now living in cities, most humans depend on this system for food, for clean water, and for shelter. Humans have backed themselves into a corner. If this system collapses, huge, urban populations of humans will be left without the necessities of life. But the system must collapse for the planet to survive. Ignorance of physical reality cannot save us from it; either the planet or the industrial infrastructure will fail.
Basic ecology gives us another way to understand this. In ecologic terms, humans have overshot the planet’s carrying capacity through dependence on a drawdown method of temporarily extending carrying capacity. Crash is inevitable, and the longer drawdown occurs, the smaller Earth’s total carrying capacity will be after the crash.
Humans are animals and, as animals, require habitat. Every habitat has a total life-supporting capacity, or carrying capacity. Carrying capacity is the maximum population of a given species which can be supported by a particular habitat indefinitely. Earth, even as the largest habitat, is finite with a specific carrying capacity.
In his ecological classic Overshoot: The Ecological Basis of Revolutionary Change, Dr. William R. Catton Jr. explains that civilized humans “have several times succeeded in taking over additional portions of the earth’s total life-supporting capacity, at the expense of other creatures.”
Catton’s phrase “at the expense of other creatures” is a nice way of describing extermination. Using 1970 population totals and current trends, the World Wildlife Fund recently published a prediction that by 2020 two-thirds of the Earth’s total vertebrate population (mammals, birds, fish, amphibians, and reptiles) will have been killed by human activities. Biologist Paul Ehrlich, who studies population at Stanford University, says that half of all individual life forms humans are now aware of have already disappeared.
Civilized humans have learned to rely on technologies that augment human carrying capacity in temporary ways. These augmentations are necessarily temporary because the finiteness of every habitat places physical limits on population growth. In other words, you can’t steal more than everything.
The latest and deadliest of the technologies humans have used to augment carrying capacity revolve around the exploitation of the “planet’s energy savings deposits, fossil fuels.” Through these exploitative technologies powered by fossil fuels, Catton argues, civilized humans are now engaged in a “drawdown method of extending carrying capacity.” This method is “an inherently temporary expedient by which life opportunities for a species are temporarily increased by extracting from the environment for use by that species some significant fraction of an accumulate resource that is not being replaced as it is drawn down.”
Daly West and Quincy Mines in Park City (circa 1911) / Wikimedia
This drawdown has allowed humans to overshoot the planet’s carrying capacity. Overshoot leads to a situation where a portion, or even all, of a population cannot be supported when temporarily available, and finite, resources are exhausted. When these resources run out, crash inevitably follows.Civilized humans are destroying countless so-called “resources” that are not being replaced as they are murdered. The extraction of fossil fuels is an easy example. But, civilized humans are also cutting forests and plowing grasslands faster than they can grow back, they’re stripping topsoil faster than it rebuilds, and they’re heating the planet more intensely than life can evolve to keep pace.
Richard Heinberg, Senior Fellow at the Post Carbon Institute, describes what is happening as the ecological phenomenon known as “population bloom” in his book The End of Growth: Adapting to Our New Economic Reality. When a species finds an abundant, easily acceptable energy source (in our case, fossil fuels), its numbers increase while taking advantage of the surplus energy. Speaking to the inevitability of crash, Heinberg writes, “In nature, growth always slams up against non-negotiable constraints sooner or later…Population blooms (or periods of rapid growth) are always followed by crashes and die-offs. Always.”
Crash following overshoot is bad enough, but the problem doesn’t end there. If a population exists in overshoot for too long, drawing down too many of its habitat’s necessities of life, the habitat’s carrying capacity can be permanently reduced. To use simple numbers, start with a carrying capacity of 1000 humans. What happens if 1200 humans, then 1500 humans, then 2000 humans live on the land for too long? Or those original 1000 humans steal other creatures’ carrying capacity and convert it to human use?
That land base’s carrying capacity can be permanently reduced to 800 humans, 400, and so on, over time, all the way to zero. Eventually, the population will crash and that land base will never be capable of supporting humans, or any other life, again. This is as true for the carrying capacity of a small locale like Park City as it is for the carrying capacity of the whole planet.
The horror we live with comes into focus. Most human lives are made possible by a system that will collapse, and the longer that system operates, literally eating Earth’s total carrying capacity, the less chance other lives – human and non-human – have to continue existing.
We have two choices. We can live in denial, even as the evidence of the planet’s murder piles around us. We can anesthetize ourselves with the comforts produced by this insane arrangement of power. We can pray for our own death before the worst of the collapse happens. In short, we can do nothing.
Or, accepting responsibility as people who love each other, love our non-human kin, and love life, we can stop the industrial system from destroying our beloveds.
Once you’ve decided to stand on the side of life, the question becomes, How? How do ensure as much life as possible will survive the coming crash? How do we stop industrial civilization from permanently reducing the planet’s carrying capacity to nil?
***
Longtime environmental activists and writers Derrick Jensen, Lierre Keith, and Aric McBay created a concrete strategy for an effective resistance movement in their book Deep Green Resistance. They named that strategy “Decisive Ecological Warfare (DEW).”
Before you object to the term “warfare,” consider this: In the past, wars killed humans. Today, with human activities killing 200 species daily, we are engaged in a war where whole species are exterminated. We readily recognize the chemical warfare characterizing so many conflicts of the last century and, today, industrial processes create a reality where every mother on the planet now has dioxin, a known carcinogen,in her breast milk.
This is a war. And, we are losing. Badly. If we’re going to win this war, we need to act like a serious resistance movement.
DEW gives us a comprehensive strategy. It is centered on two primary goals. Goal 1 is “to disrupt and dismantle industrial civilization; to thereby remove the ability of the powerful to exploit the marginalized and destroy the planet.” Goal 2 is “to defend and rebuild just, sustainable, and autonomous human communities, and, as part of that, to assist in the recovery of the land.”
Disrupting and dismantling industrial civilization is primary. If industrial civilization is not stopped, then the second goal will be impossible. The land will be pushed past its ability to recover and there will be too few necessities of life left to support autonomous human communities.
Accomplishing these goals will involve five smaller strategies. First, resisters will “engage in direct militant actions against industrial infrastructure.” This may frighten some people and others may feel physically incapable of actions like these. If you can’t engage in these kinds of actions, the people who can will need your material support. In a place like Park City, steeped in privilege, the most obvious form of support the community could offer is money. Those in power are incredibly well-funded. We’ll never match them dollar for dollar. But, that doesn’t mean money can’t be put to good use.
Second, they will “aid and participate in ongoing social and ecological justice struggles; promote equality and undermine exploitation by those in power.” My friend Rachel Ivey, a brilliant feminist writer and organizer, often connects social and ecological justice with the truth that, “Oppression is always tied to resource extraction.” This means that industrial civilization has been built on the backs of people of color, indigenous peoples, the poor, and women. These groups are often on the movement’s front lines, fighting for survival. We must join them in true solidarity.
Third, they will “defend the land and prevent expansion of industrial logging, mining, construction, and so on, such that more intact land and species will remain when civilization does collapse.” Pipeline and port blockades, tree sits, and other forms of non-violent direct action aimed at physically preventing those in power from destroying more of the land is an essential piece of the puzzle. There are roles in the resistance for pacifists and others personally and philosophically unwilling to engage in more militant actions.
Fourth, they will “build and mobilize resistance organizations that will support the above activities, including decentralized training, recruitment, logistical support, and so on.” A serious resistance movement needs artists, writers, and those skilled in marketing and mass media communications. It also needs quartermasters, organizational psychologists, and others trained in logistical thinking.
Finally, resisters will “rebuild a sustainable subsistence base for human societies (including perennial polycultures for food) and localized, democratic communities that uphold human rights.” As collapse intensifies, we are going to need permaculturists, gardeners, and urban farmers to produce food when the industrial networks, currently transporting food, fail.
All kinds of skills will be necessary to stop industrial civilization, but the most important thing is that industrial civilization is actually stopped. All of our efforts must support this primary goal. Right now, the dominant system is barreling down a path that ends in total ecological collapse. Not only is the human species endangered with extinction, but every species – save, maybe a few microscopic species of bacteria – is threatened with annihilation. Before anything else, we must knock the dominant system off that path.
***
I return to answering the question, “What can I do?”
This is the wrong question. Don’t ask, “What can I do?” Instead ask, “What needs to be done?”
Go outside. Look around. Take a deep breath. Feel the oxygen, exhaled by trees, seep into your lungs. Let your breath go, and listen as the trees inhale the carbon dioxide your breath releases. Ask those trees what they need.
Climb to the top of the nearest hill. Find a boulder to sit on and wait. Match the land’s patience. Let gravity pull your bones closer to their ancestors, the bones of the earth. Watch the ants march, dutifully performing work for their community. Listen to the geese arriving for the spring, celebrating their return. Ask the stones, the ants, and the geese what they need. Ask them what needs to be done.
They’ll tell you they need to live.
The trees will tell you that warming temperatures cause cavitation, or bubbles, in the water flowing from their roots to their topmost leaves and that these bubbles kill them as surely as artery blockages kill humans.
The stones will tell you how quickly everything has changed. They will tell you how species they used to watch disappeared faster than stones, who exist on geologic time, can contemplate. They will tell you about mountain top removal, open-pit mining, and earthquakes caused by fracking.
The ants will tell you how they’ve long been involved in planetary cooling processes. They’ll show you how they’re working as hard as they can to build limestone by freeing calcium carbonate from minerals in the soil. And, in the process, trapping as much carbon dioxide as they can.
The geese will tell you of frantic searches for disappearing wetlands, of once wild rivers dammed, drying, and no longer flowing to the sea.
When you stop asking “what can I do?” to begin asking “what needs to be done?” it is true, you may expose yourself to a world in pain. But, you’ll also find countless allies asking the same questions you are. You may rip the scar tissue of denial that has been shielding your eyes from the near-blinding truth. But, once you let the sunlight in, once you step outside into the real world, you’ll open yourself to a world fighting like hell to survive.
We’ve been waiting for you.
Will Falk moved to the West Coast from Milwaukee, WI where he was a public defender. His first passion is poetry and his work is an effort to record the way the land is speaking. He feels the largest and most pressing issue confronting us today is the destruction of natural communities. He received a Society of Professional Journalists, San Diego Chapter, 2016 Journalism award. He is currently living in Utah.
To repost this or other DGR original writings, please contact newsservice@deepgreenresistance.org
by Deep Green Resistance News Service | Jan 3, 2017 | Alienation & Mental Health
by Jim Tull / Local Futures
I recall a Buddhist parable involving a stick that appears from a distance to be a snake, causing fear to rise in the perceiver. As the perception shifts upon closer examination, the fear subsides and the relieved hiker continues down the path. Understanding and awareness have a lot to do with how we feel and how we act. As hosts to the dominant cultural mindset (our collective understanding of who we are in the universe), our minds play a critical part in both perpetuating our dominant way of life and also in shifting away from it. And so it’s just possible that I have performed no greater service in my three decades of activism than to simply challenge myself and others to consider the possibility that the social systems that support us and we sustain are inherently incapable of meeting basic human needs and that we must make a fresh start, in a sense, if we are to survive this century and prosper thereafter.
These systems are the largely invisible, cyclical patterns of interaction among and within society’s individuals, institutions and principalities. They include small town school systems all the way out to our globalized economic system and to the mother of them all, our globalized monoculture. You need to perceive the stick as a stick before you can confidently move on, and this consideration is a critical step in transforming the way we live. When an alcoholic decides to sober up, he needs to understand, as AA puts it, that he is powerless to the substance. This understanding is a necessary condition for recovery. Likewise, about 7 billion humans living on our planet are powerless to make our global systems support equitable, sustainable, enjoyable living. Further, we are powerless to use the tools of these systems to prevent our world from crashing down on itself.
In a few critical ways, our global monoculture dates back to the Mesopotamian settlements our history texts associate with the Agricultural Revolution. Over the millennia, this rapidly expanding cultural system, under the guise of various imperial masks, has come to produce predictable results, terrible and also quite marvelous. The terrible includes unrelieved poverty for the majority of the world’s population, widespread unhappiness and spiritual alienation, even (especially?) among the wealthy 10 percent of the world’s population, and the unsustainable use of natural resources. This last result seals our present day ultimatum – our culture and our survival as a species have become incompatible. As if possessing a will and mind of its own, the culture has a voracious appetite for assimilating all cultures into itself and then separating every thing under its umbrella from every other thing into the smallest possible units, mainly to compete with each other. Its compulsion is to consume and waste, grow and expand, dominate, control and compete at a speed and intensity that is destroying the societies we assume it has evolved to serve.
The systemic template of our civilization’s form of social organization is a domination or hierarchical model, in contrast to the tribal or partnership system, which is still fully operative among isolated tribal people and recessively, in remnant forms, throughout our society. Our institutions, even small ones, are virtually all hierarchical – power, wealth and status are concentrated in individuals occupying the higher positions of a pyramidal organizational structure. In contrast, a group of friends arranging for a day together at the park is more likely to organize itself and otherwise behave in a tribal or partnership fashion. Some nuclear and even extended families exhibit partnership qualities, as do cooperatives and collectives.
Despite the predictability of what is, in other ways, a very chaotic and patchwork culture, social innovators, entrepreneurs and activists continue even in this late and desperate hour to put their best energy into trying to make this system work. Though stepping from our prevailing way of life to a better one must be done in fact and not simply in our minds, I sense that we are forestalling the necessary leap in part because too many of us remain not only actively invested in the prevailing way, but mentally invested as well. And there are lots of folks who at some level perceive that things have deeply soured in our world but who, like the townspeople adoring their naked emperor, keep this outlook and associated anxiety well guarded, and carry on. Indeed, though the system as a whole is failing, individuals in society are rewarded with survival goods for maximizing their effectiveness within the system. And just as our collective faith holds up the currency and the economy it serves, our collective faith is also what ultimately keeps civilization itself, and its supporting culture, afloat. Our active cooperation with the systems and structures of the culture is an expression of this faith.
Though I press myself into the service of partnership community building as an alternative to this, I also express through my actions a reluctant allegiance to the big culture and systems upon which my survival depends. Yet as I personally go about my daily business in life, I carry with me some fluidly changing version of the following reminders to help reorient my thinking:
- Release your faith, Jim, in the capacity of our dominant culture, its systems and tools, to save us from social oppression, economic collapse and biological extinction. Though some of its tools (solar panels?) may be employed in the cultural hereafter, they are useful only in a marginal way in the current cultural context. Culture, as a function of how people think, understand and see the world, is the locus or hinge of social change. It is, for example, the source and determinant of technology. Promising and threatening technological advances (and potential advances) in bioengineering, fuel cells, etc., are very important, but secondary, concerns. “Keep your eyes on the prize” of cultural shift.
- Our culture, however it serves us, is now collapsing. I can’t imagine that any anthropologically trained space visitor would conclude otherwise. With each passing day, a newborn child stands less of a chance than a child born the day before of absorbing, internalizing and embracing what the grownups need to pass on to them to assure the culture’s survival. Teenagers and other adults are anxious and dis-eased. I assume that the rate of demise is of an exponential magnitude and that we’re now in the ‘moving very, very fast’ stage. We are also destroying the habitat our biological lives depend on at a similar rate. This is a collapse on two (related) fronts.
- Practice seeing the world as it is, in its genuine meaning, as interpreted by your most honest wits. Process attendant pain with others. Pay particular attention – honest attention – to young children. Resist writing off absurdities and horrors as normal, as business-as-usual, as just-the-way-the-world-is, as in ‘toddlers/teens just behave that way’. Allow yourself to witness and feel the effects of a desperate and dying culture.
- It may be possible to stop or even prevent a war, move more poor people into affordable housing or to make a nonpolluting car. Efforts like these are necessary. Keep making them, but also keep in mind that while they cushion systemic blows and enhance the lives of individuals (perhaps millions of them), these measures will not directly alter our cultural or systemic trajectories. If you teach a child to read in school, or campaign for school reform or more public expenditures for the school system, keep a third eye as you go on a not too distant future in which children, as fully reintegrated members of their communities, learn, grow and become strong, healthy adults in some manner very different from what they experience in today’s institutional settings.
- Try to be a responsible, centered, loving person. It’s good for you and the world. But while bad people exacerbate social problems, they are not the problems. Likewise, good people are not the solutions. Though individuals make consequential choices, systems rule for the most part. The force of our dominant culture – as a system itself – and the many social, economic and political systems flowing within it drive and shape much of what we do, how we live and even many of the smallest choices we make. Car driving, as an example, is a terribly polluting, resource depleting, violent and isolating activity, but at the same time it is a very rational, life sustaining practice performed routinely by good people everywhere. Invisible systemic forces within the flow of our culture, and the structural manifestations of these forces, compel it. We will therefore have to change the cultural flow, create systems that work for people generally as they are. We will never get our current systems to work by trying to make people in them better, as many of us have been struggling to do. Look to see (and change) systems more and blame (credit or change) individuals less.
- Unlike physical systems, the social systems that shuttle us around, as powerful as they are, are also paper-thin. They are vulnerable to change, even rapid, dramatic change. They have structural and material manifestations that seem overwhelmingly formidable, but our social systems are ultimately sustained through the sponsorship of our minds. This principle was demonstrated in the collapse of the Soviet Union in 1991, an effect of a private conversation that snowballed into a movement with irrepressible force.
- Have faith that people can live equitably, sustainably and happily and that we are ambitious and inventive enough to fully recreate the way we live. ‘Where there is a will there is a way’ applies. Generating will requires awareness. For sure we are facing a profound social and psychospiritual challenge associated with cultural collapse and transformation. Humans are also stunningly adaptable. People are stuck, tethered to the dominant system, but as we become aware that our cultural Titanistad is really going down, enough people will scramble to invent and to cut paths for others to follow. One method our culture uses to bolster our faith in it is to convince us that we can’t live any other way:
• We’re not good enough (starting with innate depravity).
• It’s up to the people in power to make big change.
• The weight of change itself is too heavy (as if it’s all on my plate).
• Or, there simply is no viable, even thinkable, alternative to the basic competitive, hierarchical framework we’ve been living under.
Confront and challenge these familiar mantras as they creep into your mental projections.
- Look out for and pay attention to forward-reaching experiments. For some time, cultural innovators have been trying to experiment a way out of the dominant mode of living. Many of these social experiments are small, perhaps even conventional-looking trials. Many fail, which is par for the course of change. In trying to assess an experiment in this regard, ask yourself, ‘Does this experiment point to a world, say ten or twenty years out, that I would want to live in if the experiment were to succeed?’ I would cite Gaviotas, of rural Columbia, and the Dudley Street Neighborhood Initiative, of Boston, as two large-scale examples that inspire this kind of change. Catch yourself dismissing outright any person or group trying or saying something strange and different, then lend support to those pointing to a world you really want for you and our children.
- Don’t get stuck on, or worry over, what the world or your part of it is going to look like or how everything is going to fit together once the cultural dust settles. Contemplating ‘What if’ and ‘How are we going to’ obstructions might itself be the biggest obstruction. We have to move forward and out of where we are. A mass redeployment of creative energy and focus, driven by cultural shift, will produce results that are unimaginable to us now. ‘Necessity is the mother of invention’. Internalize the necessity.
- The dominant cultural vision is not one of global diversity, but global assimilation. It imagines every person living essentially the same way, speaking the same language, trading in the same currency at the same store. Assume that creating a new way of life in the ashes of this vision will be closer to creating new ways of life. The tribal/partnership system has a very good and long track record as a basic form of social organization for humans, but:
a) this form allows for genuine cultural diversity and countless ways of living beyond the basic form;
b) people may invent civilizational forms that work in ways our current form doesn’t; and
c) there are options and possibilities other than these two basic forms.
- As you free your thinking in these ways and relieve yourself of the burden – in your mind at least – of trying to make our systems work, encourage others to do the same and link up with an experiment in progress and/or innovate yourself. But even if you make no outward change in your life, this perspective shift will bring us significantly closer to a much, much better world, especially if you risk a conversation now and then. How we perceive and how we think are powerful forces of change.
- Find like-minded people to support and to support you. There are millions of people suffering various kinds and degrees of oppression and desperation as they try, often in isolation, to negotiate our troubled world. When hands and minds are joined and we begin to see that the source of our trouble isn’t located in us, only some of the symptoms, we create a bond with enormous potential for change. ‘Where there are two or more gathered’ for this kind of conversation and mutual support, anything can grow from it. There is a ‘tipping point’ somewhere in this social transformation and your small contribution is very likely a needed one. As such, it is also a decisive one.
I have to honestly think of myself as deeply cynical and hopeless in relation to what I believe our cultural systems and institutions can ultimately provide us. A new deal with the old dealers won’t save us. New dealers in the same game won’t either. A new game, or an assortment of new games, might. The needed change is fundamentally a cultural change, not a piece of legislation or a piece of technology, and it is a change that is struggling from many directions to break through. The mainstream culture is focused on news-making individuals, institutions and events – not systems – so this cultural shifting is relatively invisible and under-reported. Have faith in it, be on the look out and maybe even jump in somewhere.
This essay, under the title “What We Think Is What We Get”, is from Jim’s new book, Positive Thinking in a Dark Age. It originally appeared in the online journal Swans Commentary.
Featured image by Santhosh Sivaramalingam
by DGR News Service | Mar 15, 2016 | Listening to the Land
Featured Image: Abandoned mill near Sorrento, Italy, by Jason Wallace
Derrick Jensen / Deep Green Resistance
In the time after, the buffalo come home. At first only a few, shaking snow off their shoulders as they pass from mountain to plain. Big bulls sweep away snowpack from the soft grass beneath; big cows attend to and protect their young. The young themselves delight, like the young everywhere, in the newness of everything they see, smell, taste, touch, and feel.
Wolves follow the buffalo, as do mallards, gadwalls, blue-winged teal, northern shovelers, northern pintails, redheads, canvasbacks, and tundra swans. Prairie dogs come home, bringing with them the rain, and bringing with them ferrets, foxes, hawks, eagles, snakes, and badgers. With all of these come meadowlarks and red-winged blackbirds. With all of these come the tall and short grasses. With these come the prairies.
In the time after, the salmon come home, swimming over broken dams to forests who have never forgotten the feeling of millions of fish turning their rivers black and roiling, filling the rivers so full that sunlight does not reach the bottom of even shallow streams. In the time after, the forests remember a feeling they’ve never forgotten, of embracing these fish that are as much a part of these forests as are cedars and spruce and bobcats and bears.
In the time after, the beavers come home, bringing with them caddisflies and dragonflies, bringing with them ponds and pools and wetlands, bringing home frogs, newts, and fish. Beavers build and build, and restore and restore, working hard to unmake the damage that was done, and to remake forests and rivers and streams and marshes into who they once were, into who they need to be, into who they will be again..
In the time after, plants save the world.
In the time after, the oceans are filled with fish, with forests of kelp and communities of coral. In the time after, the air is full with the steamy breath of whales, and the shores are laden with the hard shells and patient, ageless eyes of sea turtles. Seals haul out on sea ice, and polar bears hunt them.
In the time after, buffalo bring back prairies by being buffalo, and prairies bring back buffalo by being prairies. Salmon bring back forests by being salmon, and forests bring back salmon by being forests. Cell by cell, leaf by leaf, limb by limb, prairie and forest and marsh and ocean; they bring the carbon home, burying it in the ground, holding it in their bodies. They do what they have done before and what they will do again.
The time after is a time of magic. Not the magic of parlor tricks, not the magic of smoke and mirrors, distractions that point one’s attention away from the real action. No, this magic is the real action. This magic is the embodied intelligence of the world and its members. This magic is the rough skin of sharks without which they would not swim so fast, so powerfully. This magic is the long tongues of butterflies and the flowers who welcome them. This magic is the brilliance of fruits and berries who grow to be eaten by those who then distribute their seeds along with the nutrients necessary for new growth. This magic is the work of fungi who join trees and mammals and bacteria to create a forest. This magic is the billions of beings in a handful of soil. This magic is the billions of beings who live inside you, who make it possible for you to live.
In the time before, the world was resilient, beautiful, and strong. It happened through the magic of blood flowing through capillaries, and the magic of tiny seeds turning into giant redwoods, and the magic of long relationships between rivers and mountains, and the magic of complex dances between all members of natural communities. It took life and death, and the gifts of the dead, forfeited to the living, to make the world strong.
In the time after, this is understood.
In the time after, there is sorrow for those who did not make it: passenger pigeons, great auks, dodos, striped rocksnails, Charles Island tortoises, Steller’s sea cows, Darling Downs hopping mice, Guam flying foxes, Saudi gazelle, sea mink, Caspian tigers, quaggas, laughing owls, St. Helena olives, Cape Verde giant skinks, silver trout, Galapagos amaranths.
But in those humans and non-humans who survive, there is another feeling, emerging from below and beyond and around and through this sorrow. In the time after, those still alive begin to feel something almost none have felt before, something that everyone felt long, long ago. What those who come in the time after feel is a sense of realistic optimism, a sense that things will turn out all right, a sense that life, which so desperately wants to continue, will endure, will thrive.
We, living now, in the time before, have choices. We can remember what it is to be animals on this planet and remember and understand what it is to live and die such that our lives and deaths help make the world stronger. We can live and die such that we make possible a time after where life flourishes, where buffalo can come home, and the same for salmon and prairie dogs and prairies and forests and carbon and rivers and mountains.
Originally published in the Spring 2016 issue of YES! Magazine.
by DGR News Service | Mar 15, 2014 | The Problem: Civilization
By Nafeez Ahmed / The Guardian
A new study sponsored by Nasa’s Goddard Space Flight Center has highlighted the prospect that global industrial civilisation could collapse in coming decades due to unsustainable resource exploitation and increasingly unequal wealth distribution.
Noting that warnings of ‘collapse’ are often seen to be fringe or controversial, the study attempts to make sense of compelling historical data showing that “the process of rise-and-collapse is actually a recurrent cycle found throughout history.” Cases of severe civilisational disruption due to “precipitous collapse – often lasting centuries – have been quite common.”
The research project is based on a new cross-disciplinary ‘Human And Nature DYnamical’ (HANDY) model, led by applied mathematician Safa Motesharri of the US National Science Foundation-supported National Socio-Environmental Synthesis Center, in association with a team of natural and social scientists. The study based on the HANDY model has been accepted for publication in the peer-reviewed Elsevier journal, Ecological Economics.
It finds that according to the historical record even advanced, complex civilisations are susceptible to collapse, raising questions about the sustainability of modern civilisation:
“The fall of the Roman Empire, and the equally (if not more) advanced Han, Mauryan, and Gupta Empires, as well as so many advanced Mesopotamian Empires, are all testimony to the fact that advanced, sophisticated, complex, and creative civilizations can be both fragile and impermanent.”
By investigating the human-nature dynamics of these past cases of collapse, the project identifies the most salient interrelated factors which explain civilisational decline, and which may help determine the risk of collapse today: namely, Population, Climate, Water, Agriculture, and Energy.
These factors can lead to collapse when they converge to generate two crucial social features: “the stretching of resources due to the strain placed on the ecological carrying capacity”; and “the economic stratification of society into Elites [rich] and Masses (or “Commoners”) [poor]” These social phenomena have played “a central role in the character or in the process of the collapse,” in all such cases over “the last five thousand years.”
Currently, high levels of economic stratification are linked directly to overconsumption of resources, with “Elites” based largely in industrialised countries responsible for both:
“… accumulated surplus is not evenly distributed throughout society, but rather has been controlled by an elite. The mass of the population, while producing the wealth, is only allocated a small portion of it by elites, usually at or just above subsistence levels.”
The study challenges those who argue that technology will resolve these challenges by increasing efficiency:
“Technological change can raise the efficiency of resource use, but it also tends to raise both per capita resource consumption and the scale of resource extraction, so that, absent policy effects, the increases in consumption often compensate for the increased efficiency of resource use.”
Productivity increases in agriculture and industry over the last two centuries has come from “increased (rather than decreased) resource throughput,” despite dramatic efficiency gains over the same period.
Modelling a range of different scenarios, Motesharri and his colleagues conclude that under conditions “closely reflecting the reality of the world today… we find that collapse is difficult to avoid.” In the first of these scenarios, civilisation:
“…. appears to be on a sustainable path for quite a long time, but even using an optimal depletion rate and starting with a very small number of Elites, the Elites eventually consume too much, resulting in a famine among Commoners that eventually causes the collapse of society. It is important to note that this Type-L collapse is due to an inequality-induced famine that causes a loss of workers, rather than a collapse of Nature.”
Another scenario focuses on the role of continued resource exploitation, finding that “with a larger depletion rate, the decline of the Commoners occurs faster, while the Elites are still thriving, but eventually the Commoners collapse completely, followed by the Elites.”
In both scenarios, Elite wealth monopolies mean that they are buffered from the most “detrimental effects of the environmental collapse until much later than the Commoners”, allowing them to “continue ‘business as usual’ despite the impending catastrophe.” The same mechanism, they argue, could explain how “historical collapses were allowed to occur by elites who appear to be oblivious to the catastrophic trajectory (most clearly apparent in the Roman and Mayan cases).”
Applying this lesson to our contemporary predicament, the study warns that:
“While some members of society might raise the alarm that the system is moving towards an impending collapse and therefore advocate structural changes to society in order to avoid it, Elites and their supporters, who opposed making these changes, could point to the long sustainable trajectory ‘so far’ in support of doing nothing.”
However, the scientists point out that the worst-case scenarios are by no means inevitable, and suggest that appropriate policy and structural changes could avoid collapse, if not pave the way toward a more stable civilisation.
The two key solutions are to reduce economic inequality so as to ensure fairer distribution of resources, and to dramatically reduce resource consumption by relying on less intensive renewable resources and reducing population growth:
“Collapse can be avoided and population can reach equilibrium if the per capita rate of depletion of nature is reduced to a sustainable level, and if resources are distributed in a reasonably equitable fashion.”
The NASA-funded HANDY model offers a highly credible wake-up call to governments, corporations and business – and consumers – to recognise that ‘business as usual’ cannot be sustained, and that policy and structural changes are required immediately.
Although the study is largely theoretical, a number of other more empirically-focused studies – by KPMG and the UK Government Office of Science for instance – have warned that the convergence of food, water and energy crises could create a ‘perfect storm’ within about fifteen years. But these ‘business as usual’ forecasts could be very conservative.
From The Guardian: http://www.theguardian.com/environment/earth-insight/2014/mar/14/nasa-civilisation-irreversible-collapse-study-scientists
by DGR News Service | Feb 6, 2014 | Building Alternatives, Noncooperation, Strategy & Analysis
By Norris Thomlinson / Deep Green Resistance Hawai’i
The situation in many third world countries could actually improve because of the global economic collapse. First world countries would no longer enforce crushing debt repayment and structural adjustment programs, nor would CIA goons be able to prop up “friendly” dictatorships. The decline of export-based economies would have serious consequences, yes, but it would also allow land now used for cash crops to return to subsistence farms.
–from the Deep Green Resistance Decisive Ecological Warfare strategy
David Holmgren, co-originator of permaculture, has a long history of thoughtful and thought-provoking publications, including design books from the original Permaculture One to his 2002 Permaculture: Principles & Pathways Beyond Sustainability. He’s written numerous essays over 35 years, ranging from the specifics of agricultural vs forestry biomass for fuel, to the future of energy decline.
I’ve long admired and respected Holmgren’s thinking, so I was looking forward to reading his new “Crash on Demand” (PDF), an update of his 2007 “Future Scenarios” projections for global developments. I felt especially intrigued that he has arrived at conclusions similar to my own, regarding not just the inevitability, but the desirability of a crash of the financial system as soon as possible. But the article disappointed me; I think Holmgren is soft-selling his realizations to make them palatable to a hoped-for mass movement. Interestingly, even this soft-sell is being rejected by the permaculture blogging community.
Holmgren argues:
“For many decades I have felt that a collapse of the global economic system might save humanity and many of our fellow species great suffering by happening sooner rather than later because the stakes keep rising and scale of the impacts are always worse by being postponed.” (p 9)
“It seems obvious to me that it is easier to convince a minority that they will be better off disengaging from the system than any efforts to build mass movements demanding impossible outcomes or convincing elites to turn off the system that is currently keeping them in power.” (p 14)
“Mass movements to get governments to institute change have been losing efficacy for decades, while a mass movement calling for less seems like a hopeless case. Similarly boycotts of particular governments, companies and products simply change the consumption problems into new forms.” (p 22)
Holmgren proposes a possible solution:
“Given the current fragilities of global finance, I believe a radical change in the behaviour of a relatively small proportion of the global middle class could precipitate such a crash. For example a 50% reduction of consumption and 50% conversion of assets into building household and local community resilience by say 10% of the population in affluent countries would show up as 5% reduction in demand in a system built on perpetual growth and a 5% reduction in savings capital available for banks to lend.” (p 13)
Where I Agree
Holmgren couches his proposal almost rhetorically, apologetically, as if proactively halting the ecocidal system is crazy talk. He need not be so shy about advocating for collapsing the system! It follows very logically if you agree that:
- Industrial civilization is degrading our landbases every day it continues, far faster than we’re healing them
- Industrial civilization will collapse sooner or later regardless of what we do
- Industrial civilization will not divert its resources into healing our landbases before it collapses
The facts back up Holmgren’s assessment of our dire situation, including imminent climate catastrophe if we continue with anything like business as usual. Industrial civilization is driving 200 species extinct each day and threatening humans with extinction or at best a very miserable future on a burning planet. It is deforesting, desertifying, polluting, and acidifying forests, croplands, landbases, and oceans orders of magnitude faster than nature and all the hard-working permaculturists can heal the damage. The industrial economy consists of turning living ecosystems into dead commodities, and it won’t stop voluntarily. It’s headed for an endgame of total planetary destruction before itself collapsing.
So I fully agree with crashing the system as soon as possible, and I fully agree with getting as many people as possible to withdraw their dependence on and allegiance to the systems and structures of industrial civilization. We desperately need people preparing for crash and building resiliency, in human and in broader ecological communities.
Where I Disagree
We also need a viable strategy to stop the dominant culture in its tracks. We are, and will remain, a tiny minority fighting a system of massive power. Individual lifestyle changes do not affect the larger political systems. People “dropping out” is not enough, is not a solution, is not an effective, leveraged way to crash the system.
I worry about Holmgren’s speculative numbers. I assume the elite, who control a hugely disproportionate percentage of income and wealth, will be even harder to convince of voluntary simplicity than the average citizen. The poor generally don’t have the option to cut spending by 50%, and have few or no assets to divest from global corporate investments. My rough calculations (based on data here) suggest that in the US, 15% of earners between the 40th and 80th percentile (more or less the middle class) must adopt this economic boycott to slow consumption by 5%, and nearly 50% of the middle class must divest their savings to reduce nationwide investment in the global financial system by 5%.
Even hoping for just 15% of the US middle class, 18 million people would have to embrace substantial short-term sacrifice. (While decreasing consumption 50% and building gardens and other resiliency infrastructure, people must still work the same hours at their jobs. Otherwise they’ll simply be replaced by those who want to live the consumptive dream.) This lofty goal seems inconsistent with Holmgren’s recognition of the infeasibility of a mass movement.
History throws up more red flags. Again and again, when growth economies have encountered sustainable cultures, people from the growth economies have forced the others off their land, requiring them to integrate into the cash economy. The dominant culture will not gently relinquish access to resources or to consumer markets. It will retaliate with weapons honed over centuries, from taxes and outlawing sustainability to displacement and blatant conquest. On a less dramatic scale, banks can, if divestments sufficiently diminish the cash they’ve been hoarding for years, adjust fractional reserve rates to compensate. (Though precipitating a fast “run” on the banks could work very nicely to crash the financial system and wipe out faith in fiat money.)
Permaculture activists and thousands of other individuals and groups have for years urged people to consume less. Many good people have adopted voluntary simplicity, dropped out of the global economy, and built regenerative local systems. While this has immense value for the adopting individuals, and often ripples out to benefit the wider community, it hasn’t put a dent in the destruction by the larger financial system. New people are born or assimilated into the culture of consumption faster than people are dropping out.
Holmgren advocates more of the same permaculture activism, with little explanation of why it would now convince people in numbers thousands of times greater than in the past. He hopes the ever-more-obvious signs of imminent collapse will prompt a more rapid shift, but given our fleeting window of opportunity to act, we can’t bank on that hope.
Another Approach
Deep Green Resistance is a design book of what makes a good resistance movement, a permaculture analysis of influencing power and political systems. It arrives at the same conclusion as does Holmgren: we need to prepare for crash by building local resiliency, but the sooner industrial civilization comes down, the better. Its crash will leave the majority of humans better off short-term, as their landbases will no longer be plundered by the rich for resources. Crashing the system now will benefit all humans long-term, giving future generations better odds of enjoying liveable landbases on a liveable planet. And crashing the system now will obviously benefit the vast majority of non-humans, currently being poisoned, displaced, and exterminated.
If we truly hold as our goals halting ecocide and slashing greenhouse gas emissions as dramatically as Holmgren suggests, we must devise a realistic plan, based on a realistic assessment of our numbers and strengths, the vulnerabilities of industrial civilization, and how much longer the planet can absorb its blows. Recognizing our tiny numbers and relative weakness compared to the global system, and limited time before our planet is beaten into full ecosystem collapse, we must apply the permaculture principle of making the least change to achieve maximum effect.
The Deep Green Resistance book, as part of its strategy of implementing Decisive Ecological Warfare, examines more than a dozen historic and contemporary militant resistance movements. It concludes that “a small group of intelligent, dedicated, and daring people can be extremely effective, even if they only number one in 1,000, or one in 10,000, or even one in 100,000. But they are effective in large part through an ability to mobilize larger forces, whether those forces are social movements […] or industrial bottlenecks.”
Holmgren notes that it’s easier to convince a minority to disengage from the system than to spark a majority mass movement for true sustainability, but his plan relies on 10% of the population making dramatic change. DGR’s analysis suggests it’s easier yet to convince a tiny minority to take strategic direct action. The rest of the sympathetic population, whether 10% or just 1% of the general public, can provide material support and loyalty with much less immediate sacrifice than in Holmgren’s proposal.
The Movement to Emancipate the Niger Delta (MEND), with small numbers of people and meager resources, has used militant tactics against oil companies to routinely reduce oil output in Nigeria by 10-30%.
In April 2013, saboteurs in San Jose CA shot out transformers in an electrical substation, causing damage that took weeks to repair. The New York Times explains some of the difficulties involved in replacing transformers, especially if many were to fail in a short period of time.
We have more promising strategies available than hoping we can persuade 10% of the population to adopt voluntary simplicity, and hoping that will crash the financial system.
Conclusion
While I wholeheartedly agree with Holmgren’s analysis of our global predicament, and the desirability of crashing the system, his proposal for doing so seems ineffective. Certainly, we should work to disengage ourselves and neighbors from the global system, but we must combine building alternative structures with actively resisting and strategically sabotaging the dominant system.
Many people will disagree with the necessity of crashing the system, because they don’t think conditions are that bad, because they hold vague hopes that God or technology or permaculture will save us, because they fear that fighting back will increase the anger of our abusers, or because they value their own comfort more than the life of the planet. That’s fine; we can agree to disagree, though I encourage those people to further explore these ideas with their minds and with their hearts.
Many people do see the destructiveness of this culture, the inevitability of its crash, and the desirability of it crashing sooner than later; but won’t want to participate directly in bringing it down for any of many perfectly legitimate reasons. That’s fine, too. There’s lots of work to do, and a role for everyone. You can work on restoration of your landbase or crash preparation for your community while providing material and ideological support to those on the front lines. We can join together as “terra-ists”, with our hands not just in the soil as Holmgren defines the term, but also working with wrenches upon the wheels, the levers, and all the apparatus of industrial civilization.
Suggested Resources
- Endgame by Derrick Jensen, two volume analysis of the problems of civilization and the solution. Many excerpts available at the website.
- Deep Green Resistance book, laying out a realistic strategy to save the planet
- Liberal vs Radical video presentation by Lierre Keith, explaining the different approaches of these two different frameworks for perceiving the world
From Permaculture, Perennial Polycultures, and Resistance: Demand Crash! — A response to Holmgren’s “Crash on Demand”
