PETITION: Stop Deep Sea Mining
An emerging new industry could destroy this fragile and unique deep sea environment before we truly understand its importance.
Editor’s note: We know what needs to be done but will it be done? No, the system will not allow it so the system must go. The sooner the better. Join a social movement advocating for a real energy transition, one that strives to guarantee that civilization will not emerge from this century.
By Richard Heinberg Aug 25 for Common Dreams
Humanity’s transition from relying overwhelmingly on fossil fuels to instead using alternative low-carbon energy sources is sometimes said to be unstoppable and exponential. A boosterish attitude on the part of many renewable energy advocates is understandable: overcoming people’s climate despair and sowing confidence could help muster the needed groundswell of motivation to end our collective fossil fuel dependency. But occasionally a reality check is in order.
The reality is that energy transitions are a big deal, and they typically take centuries to unfold. Historically, they’ve been transformative for societies—whether we’re speaking of humanity’s taming of fire hundreds of thousands of years ago, the agricultural revolution 10,000 years ago, or our adoption of fossil fuels starting roughly 200 years ago. Given (1) the current size of the human population (there are eight times as many of us alive today as there were in 1820 when the fossil fuel energy transition was getting underway), (2) the vast scale of the global economy, and (3) the unprecedented speed with which the transition will have to be made in order to avert catastrophic climate change, a rapid renewable energy transition is easily the most ambitious enterprise our species has ever undertaken.
As we’ll see, the evidence shows that the transition is still in its earliest stages, and at the current rate, it will fail to avert a climate catastrophe in which an unimaginable number of people will either die or be forced to migrate, with most ecosystems transformed beyond recognition.
Implementing these seven steps will change everything. The result will be a world that’s less crowded, one where nature is recovering rather than retreating, and one in which people are healthier (because they’re not soaked in pollution) and happier.
We’ll unpack the reasons why the transition is currently such an uphill slog. Then, crucially, we’ll explore what a real energy transition would look like, and how to make it happen.
Despite trillions of dollars having been spent on renewable energy infrastructure, carbon emissions are still increasing, not decreasing, and the share of world energy coming from fossil fuels is only slightly less today than it was 20 years ago. In 2024, the world is using more oil, coal, and natural gas than it did in 2023.
While the U.S. and many European nations have seen a declining share of their electricity production coming from coal, the continuing global growth in fossil fuel usage and CO2 emissions overshadows any cause for celebration.
Why is the rapid deployment of renewable energy not resulting in declining fossil fuel usage? The main culprit is economic growth, which consumes more energy and materials. So far, the amount of annual growth in the world’s energy usage has exceeded the amount of energy added each year from new solar panels and wind turbines. Fossil fuels have supplied the difference.
So, for the time being at least, we are not experiencing a real energy transition. All that humanity is doing is adding energy from renewable sources to the growing amount of energy it derives from fossil fuels. The much-touted energy transition could, if somewhat cynically, be described as just an aspirational grail.
How long would it take for humanity to fully replace fossil fuels with renewable energy sources, accounting for both the current growth trajectory of solar and wind power and also the continued expansion of the global economy at the recent rate of 3 percent per year? Economic models suggest the world could obtain most of its electricity from renewables by 2060 (though many nations are not on a path to reach even this modest marker). However, electricity represents only about 20 percent of the world’s final energy usage; transitioning the other 80 percent of energy usage would take longer—likely many decades.
However, to avert catastrophic climate change, the global scientific community says we need to achieve net-zero carbon emissions by 2050—i.e., in just 25 years. Since it seems physically impossible to get all of our energy from renewables that soon while still growing the economy at recent rates, the IPCC (the international agency tasked with studying climate change and its possible remedies) assumes that humanity will somehow adopt carbon capture and sequestration technologies at scale—including technologies that have been shown not to work—even though there is no existing way of paying for this vast industrial build-out. This wishful thinking on the part of the IPCC is surely proof that the energy transition is not happening at sufficient speed.
Why isn’t it? One reason is that governments, businesses, and an awful lot of regular folks are clinging to an unrealistic goal for the transition. Another reason is that there is insufficient tactical and strategic global management of the overall effort. We’ll address these problems separately, and in the process uncover what it would take to nurture a true energy transition.
At the heart of most discussions about the energy transition lie two enormous assumptions: that the transition will leave us with a global industrial economy similar to today’s in terms of its scale and services, and that this future renewable-energy economy will continue to grow, as the fossil-fueled economy has done in recent decades. But both of these assumptions are unrealistic. They flow from a largely unstated goal: we want the energy transition to be completely painless, with no sacrifice of profit or convenience. That goal is understandable since it would presumably be easier to enlist the public, governments, and businesses in an enormous new task if no cost is incurred (though the history of overwhelming societal effort and sacrifice during wartime might lead us to question that presumption).
But the energy transition will undoubtedly entail costs. Aside from tens of trillions of dollars in required monetary investment, the energy transition will itself require energy—lots of it. It will take energy to build solar panels, wind turbines, heat pumps, electric vehicles, electric farm machinery, zero-carbon aircraft, batteries, and the rest of the vast panoply of devices that would be required to operate an electrified global industrial economy at current scale.
In the early stages of the transition, most of that energy for building new low-carbon infrastructure will have to come from fossil fuels, since those fuels still supply over 80 percent of world energy (bootstrapping the transition—using only renewable energy to build transition-related machinery—would take far too long). So, the transition itself, especially if undertaken quickly, will entail a large pulse of carbon emissions. Teams of scientists have been seeking to estimate the size of that pulse; one group suggests that transition-related emissions will be substantial, ranging from 70 to 395 billion metric tons of CO2 “with a cross-scenario average of 195 GtCO2”—the equivalent of more than five years’ worth of global carbon CO2 emissions at current rates. The only ways to minimize these transition-related emissions would be, first, to aim to build a substantially smaller global energy system than the one we are trying to replace; and second, to significantly reduce energy usage for non-transition-related purposes—including transportation and manufacturing, cornerstones of our current economy—during the transition.
In addition to energy, the transition will require materials. While our current fossil-fuel energy regime extracts billions of tons of coal, oil, and gas, plus much smaller amounts of iron, bauxite, and other ores for making drills, pipelines, pumps, and other related equipment, the construction of renewable energy infrastructure at commensurate scale would require far larger quantities of non-fuel raw materials—including copper, iron, aluminum, lithium, iridium, gallium, sand, and rare earth elements.
While some estimates suggest that global reserves of these elements are sufficient for the initial build-out of renewable-energy infrastructure at scale, there are still two big challenges. First: obtaining these materials will require greatly expanding extractive industries along with their supply chains. These industries are inherently polluting, and they inevitably degrade land. For example, to produce one ton of copper ore, over 125 tons of rock and soil must be displaced. The rock-to-metal ratio is even worse for some other ores. Mining operations often take place on Indigenous peoples’ lands and the tailings from those operations often pollute rivers and streams. Non-human species and communities in the global South are already traumatized by land degradation and toxification; greatly expanding resource extraction—including deep-sea mining—would only deepen and multiply the wounds.
The second materials challenge: renewable energy infrastructure will have to be replaced periodically—every 25 to 50 years. Even if Earth’s minerals are sufficient for the first full-scale build-out of panels, turbines, and batteries, will limited mineral abundance permit continual replacements? Transition advocates say that we can avoid depleting the planet’s ores by recycling minerals and metals after constructing the first iteration of solar-and-wind technology. However, recycling is never complete, with some materials degraded in the process. One analysis suggests recycling would only buy a couple of centuries worth of time before depletion would bring an end to the regime of replaceable renewable-energy machines—and that’s assuming a widespread, coordinated implementation of recycling on an unprecedented scale. Again, the only real long-term solution is to aim for a much smaller global energy system.
The transition of society from fossil fuel dependency to reliance on low-carbon energy sources will be impossible to achieve without also reducing overall energy usage substantially and maintaining this lower rate of energy usage indefinitely. This transition isn’t just about building lots of solar panels, wind turbines, and batteries. It is about organizing society differently so that it uses much less energy and gets whatever energy it uses from sources that can be sustained over the long run.
Step one: Cap global fossil fuel extraction through global treaty, and annually lower the cap. We will not reduce carbon emissions until we reduce fossil fuel usage—it’s just that simple. Rather than trying to do this by adding renewable energy (which so far hasn’t resulted in a lessening of emissions), it makes far more sense simply to limit fossil fuel extraction. I wrote up the basics of a treaty along these lines several years ago in my book, The Oil Depletion Protocol.
Step two: Manage energy demand fairly. Reducing fossil fuel extraction presents a problem. Where will we get the energy required for transition purposes? Realistically, it can only be obtained by repurposing energy we’re currently using for non-transition purposes. That means most people, especially in highly industrialized countries, would have to use significantly less energy, both directly and also indirectly (in terms of energy embedded in products, and in services provided by society, such as road building). To accomplish this with the minimum of societal stress will require a social means of managing energy demand.
The fairest and most direct way to manage energy demand is via quota rationing. Tradable Energy Quotas (TEQs) is a system designed two decades ago by British economist David Fleming; it rewards energy savers and gently punishes energy guzzlers while ensuring that everyone gets energy they actually need. Every adult would be given an equal free entitlement of TEQ units each week. If you use less than your entitlement of units, you can sell your surplus. If you need more, you can buy them. All trading takes place at a single national price, which will rise and fall in line with demand.
Step three: Manage the public’s material expectations. Persuading people to accept using less energy will be hard if everyone still wants to use more. Therefore, it will be necessary to manage the public’s expectations. This may sound technocratic and scary, but in fact, society has already been managing the public’s expectations for over a century via advertising—which constantly delivers messages encouraging everyone to consume as much as they can. Now we need different messages to set different expectations.
What’s our objective in life? Is it to have as much stuff as possible, or to be happy and secure? Our current economic system assumes the former, and we have instituted an economic goal (constant growth) and an indicator (gross domestic product, or GDP) to help us achieve that goal. But ever-more people using ever-more stuff and energy leads to increased rates of depletion, pollution, and degradation, thereby imperiling the survival of humanity and the rest of the biosphere. In addition, the goal of happiness and security is more in line with cultural traditions and human psychology. If happiness and security are to be our goals, we should adopt indicators that help us achieve them. Instead of GDP, which simply measures the amount of money changing hands in a country annually, we should measure societal success by monitoring human well-being. The tiny country of Bhutan has been doing this for decades with its Gross National Happiness (GNH) indicator, which it has offered as a model for the rest of the world.
Step four: Aim for population decline. If population is always growing while available energy is capped, that means ever-less energy will be available per capita. Even if societies ditch GDP and adopt GNH, the prospect of continually declining energy availability will present adaptive challenges. How can energy scarcity impacts be minimized? The obvious solution: welcome population decline and plan accordingly.
Global population will start to decline sometime during this century. Fertility rates are falling worldwide, and China, Japan, Germany, and many other nations are already seeing population shrinkage. Rather than viewing this as a problem, we should see it as an opportunity. With fewer people, energy decline will be less of a burden on a per capita basis. There are also side benefits: a smaller population puts less pressure on wild nature, and often results in rising wages. We should stop pushing a pro-natalist agenda; ensure that women have the educational opportunities, social standing, security, and access to birth control to make their own childbearing choices; incentivize small families, and aim for the long-term goal of a stable global population closer to the number of people who were alive at the start of the fossil-fuel revolution (even though voluntary population shrinkage will be too slow to help us much in reaching immediate emissions reduction targets).
Step five: Target technological research and development to the transition. Today the main test of any new technology is simply its profitability. However, the transition will require new technologies to meet an entirely different set of criteria, including low-energy operation and minimization of exotic and toxic materials. Fortunately, there is already a subculture of engineers developing low-energy and intermediate technologies that could help run a right-sized circular economy.
Step six: Institute technological triage. Many of our existing technologies don’t meet these new criteria. So, during the transition, we will be letting go of familiar but ultimately destructive and unsustainable machines.
Some energy-guzzling machines—such as gasoline-powered leaf blowers—will be easy to say goodbye to. Commercial aircraft will be harder. Artificial intelligence is an energy guzzler we managed to live without until very recently; perhaps it’s best if we bid it a quick farewell. Cruise ships? Easy: downsize them, replace their engines with sails, and expect to take just one grand voyage during your lifetime. Weapons industries offer plenty of examples of machines we could live without. Of course, giving up some of our labor-saving devices will require us to learn useful skills—which could end up providing us with more exercise. For guidance along these lines, consult the rich literature of technology criticism.
Step seven: Help nature absorb excess carbon. The IPCC is right: if we’re to avert catastrophic climate change we need to capture carbon from the air and sequester it for a long time. But not with machines. Nature already removes and stores enormous amounts of carbon; we just need to help it do more (rather than reducing its carbon-capturing capabilities, which is what humanity is doing now). Reform agriculture to build soil rather than destroy it. Restore ecosystems, including grasslands, wetlands, forests, and coral reefs.
Implementing these seven steps will change everything. The result will be a world that’s less crowded, one where nature is recovering rather than retreating, and one in which people are healthier (because they’re not soaked in pollution) and happier.
Granted, this seven-step program appears politically unachievable today. But that’s largely because humanity hasn’t yet fully faced the failure of our current path of prioritizing immediate profits and comfort above long-term survival—and the consequences of that failure. Given better knowledge of where we’re currently headed, and the alternatives, what is politically impossible today could quickly become inevitable.
Social philosopher Roman Krznaric writes that profound social transformations are often tied to wars, natural disasters, or revolutions. But crisis alone is not positively transformative. There must also be ideas available for different ways to organize society, and social movements energized by those ideas. We have a crisis and (as we have just seen) some good ideas for how to do things differently. Now we need a movement.
Building a movement takes political and social organizing skills, time, and hard work. Even if you don’t have the skills for organizing, you can help the cause by learning what a real energy transition requires and then educating the people you know; by advocating for degrowth or related policies; and by reducing your own energy and materials consumption. Calculate your ecological footprint and shrink it over time, using goals and strategies, and tell your family and friends what you are doing and why.
Even with a new social movement advocating for a real energy transition, there is no guarantee that civilization will emerge from this century of unraveling in a recognizable form. But we all need to understand: this is a fight for survival in which cooperation and sacrifice are required, just as in total war. Until we feel that level of shared urgency, there will be no real energy transition and little prospect for a desirable human future.
Photo by American Public Power Association on Unsplash
Nick Young 26 July 2024 / Greenpeace Scientists have found a source of ‘dark oxygen’ 4,000 meters below the surface of the Pacific in the target zone for deep sea mining. The discovery could have far-reaching implications for science and the wannabe deep sea mining industry. It’s often said that we know more about the surface of the moon than we do about the deep ocean. This new discovery of dark oxygen shows how true that is, and underlines the need to stop a new deep sea mining industry from targeting its source.
What scientists mean by ‘dark oxygen’ is that – in the total darkness of the very deep ocean – around 4,000 meters below the surface of the Pacific Ocean – oxygen is being produced – in the dark.
It’s previously been thought that oxygen on Earth is produced on land and at the surface of the ocean, where sunlight makes plant photosynthesis possible.
Plants on land are the biggest producers of oxygen, but marine algae and phytoplankton also produce it. These microscopic organisms perform photosynthesis in the ocean, which covers about 70% of the Earth’s surface.
Blue-green algae – or cyanobacteria – are some of the oldest organisms on Earth and can also produce oxygen. They were among the first to do so through photosynthesis, and they also need sunlight.
The common factor in oxygen production is sunlight – until this discovery of dark oxygen showed that oxygen is also being produced in another way in the deep dark sea.
The dark oxygen discovery is being hailed as a groundbreaking scientific discovery, but it also has other implications.
Nick Owens, the director of the Scottish Association for Marine Science (SAMS) says: “The fact that we’ve got another source of oxygen on the planet other than photosynthesis has consequences and implications that are utterly profound.”
Andrew Sweetman, who was one of the SAMS scientists involved in the research, says in a video: “This research potentially sheds light on where life began on the planet. This discovery has shown that, well, maybe there was another source of oxygen a long time ago and aerobic life or life that breathes oxygen could have persisted before the rise of photosynthesis — and if it’s happening on our planet could it be happening on other planets too?”
But as well as those wider implications, the discovery has significant and immediate implications for the controversial deep sea mining industry which somewhat ironically sponsored the science.
Here’s the thing. This dark oxygen, instead of being produced by plants and sunlight, is being produced by strange potato-shaped metallic lumps found on the deep sea floor.
It turns out that these lumps – otherwise known as ‘polymetallic nodules’ – give off almost as much electricity as AA batteries! By reacting with salt water, their electrical charge produces oxygen way down there on the seabed of the deep ocean through a process known as ‘seawater electrolysis’ which splits seawater into hydrogen and oxygen.
So, these little metallic lumps, which the wannabe deep sea miners have been metaphorically calling ‘batteries in a rock’ actually turned out to be just that – and they’re producing dark oxygen that could play a critical role in the deep ocean ecology.
The discovery of metallic nodules producing dark oxygen has been a huge surprise to science which could even require a new way of thinking about how life first began on planet Earth.
But it could also be the final straw in the case against deep sea mining. It could stop the industry before they begin.
The discovery was made in the Clarion-Clipperton Zone (CCZ), a huge flat area of the seafloor that stretches between Hawaii and Mexico, where mining companies like The Metals Company have plans to start harvesting these very same nodules that turn out to be producing all this dark oxygen.
These oxygen-producing nodules could be supporting a whole range of known and unknown deep sea lifeforms. Dark oxygen could be a critical factor in the deep sea ecosystem!
Greenpeace and others have long said that this new extractive mining industry should not be allowed to start in the very deep ocean because the life there is so little understood, and the ecosystems are fragile and potentially vital for the health of the ocean and all life on Earth.
This new discovery underlines the point.
The timing is good because world governments are meeting in Jamaica right now to decide the fate of this new mining industry. They’ll be deciding whether or not to allow deep sea miners like The Metals Company to go ahead with their plans to drop giant mining robots onto the seafloor to start harvesting these life-sustaining nodules.
Greenpeace is in Jamaica arguing strongly that deep sea mining should not be allowed to go ahead – especially now that we know the deep ocean is another source of oxygen that could be vital for the health of the ocean and all of us who depend on it.
In the climate and biodiversity crisis, we know that nature, in all its diversity, must be protected.
PETITION: Stop Deep Sea Mining
An emerging new industry could destroy this fragile and unique deep sea environment before we truly understand its importance.
Photo by Jong Marshes on Unsplash
For more information contact Deep Sea Defenders.
Editor’s note: Environmental activism will only play a role in the lives of young people if adults are great role models and walk the talk. As custodians, we need to take the young out into nature to help them gain an appreciation for wilderness. So that they will want to protect the earth in the future. At the same time, many teenagers lose their connection to the natural world, because the lifestyle of our sedentary, technology-focused culture doesn’t give them any incentive to connect. Instead of investing in research for techno-fixes, we should find out how people will care more deeply about the planet’s ecosystems.
By Keith Kozloff/Resilience.org
I used to think the top environmental problems were biodiversity loss, ecosystem collapse, and climate change. I thought that with 30 years of good science, we could address these problems, but I was wrong. The top environmental problems are selfishness, greed, and apathy, and to deal with those we need a spiritual and cultural transformation. And we scientists don’t know how to do that. – Gus Speth, Founder, World Resources Institute.
At the federal level, even recent Democratic administrations have proven unable to enact policy measures ambitious enough to bend the curve of carbon emissions (at least without “help” from COVID). Nor has technology been our salvation. Although they held promise to reduce the carbon intensity of our economic output, technological advances have been offset by Americans’ consumption habits, population growth, and the energy intensity of information-processing technologies.
With each passing year, the disconnect grows ever more stark between 1) the mounting scientific evidence that global climate disruption is happening now and 2) the inadequacy of collective action to control rising carbon emissions. We do not lack for effective solutions. Rather, society and its leaders lack sufficient will and caring about future generations to implement solutions that meet the challenge. Like it or not, we find ourselves in a long game with adverse climate and biodiversity impacts baked in for decades to come.
One resource that has not yet been adequately mobilized, however, is the innate human capacity for caring, compassion, and love. Compared to technology and policy innovations, little research attention has been devoted to what makes people care enough to adopt pro-nature attitudes and behaviors and to support environmental policy initiatives that affect their lifestyles.
At the same time, people are increasingly disconnected from the environment they are being asked to help protect. The physical and psychic disconnection is due in part to urbanization and sedentary lifestyles, exacerbated by the explosive increase in time spent interacting with the physical world through a small two-dimensional screen.
To combat what some call “nature deficit disorder,” parents, schools, nonprofits, and governments have long offered a wide range of nature-based experiences for young people. Some are structured, such as outdoor education programs, forest schools, green schoolyards, community clean-up and tree-planting projects, and scouting. Others are unstructured: climbing trees, foraging, hunting, and having pets. The Children and Nature Network (C&NN), a national nonprofit that tracks and supports childhood nature activities, has documented that such activities yield significant immediate psychological, physiological and emotional benefits to participants.
But do nature-based experiences also result in their young participants developing pro-environmental attitudes, behaviors, and activism in adulthood? Given currently adverse environmental trajectories, this is clearly a question with high stakes. To explore linkages between childhood nature activities and adult environmental activism, I reviewed recent research in this field on behalf of C&NN.
Findings suggest that instilling a love for the natural world in young people does offer hope for future generations becoming better ancestors than the present one. Early experiences in nature can lead to feelings of connectedness, which can then lead to pro-environmental attitudes, and ultimately pro-environmental behavior. Many studies suggest that nature experiences and connection to nature in childhood are vital to pro-environmental behaviors in adulthood.
The link between time in nature and connectedness to nature is often explored retrospectively by asking adults to recall their childhood nature experiences. Studies taking this approach have documented significant relationships between childhood nature experience and ecologically conscious behavior later in life. These findings underscore the importance of ample time in nature during childhood. However, there are nuances that suggest various factors may result in individual variation.
For example, early experiences that stimulate emotional responses to nature create a deeper bond than purely information-based experiences. Emotional bonds with nature offer a pathway for inspiring future environmental action in adulthood. While cognitive understanding and environmental knowledge may influence behaviors, investigations have established stronger connections between emotional feelings for nature and increased care for nature through pro-environmental behaviors. A program that brings inner-city teens from New York into the Adirondacks for both learning and hiking inspires some participants to pursue subsequent environmental education and careers.
Childhood nature experiences are not the only path to pro-environmental behavior in adulthood. For example, an urban environmental justice or climate justice advocate might have grown up in a household that placed a high value on social justice more generally.
Overall, despite a growing body of research, this field of study is not as robust as the above question demands. Significant research gaps and methodological deficiencies persist. Empirical evidence is stronger for correlative than for causal relationships.
The challenge facing both outdoor educators and environmental advocates may be less about designing initiatives to instill a newfound love for nature than about how to retain humans’ innate tendencies to do so. At an early age, children demonstrate compassion towards each other, other animal species, and even to non-living entities. Children come into the world with the capacity to experience curiosity, wonder, and (especially at an early age) a less sharp distinction between themselves and their surrounding world. At an early age, children demonstrate the capacity to develop moral relationships with both sentient and non-sentient nature. (My then three-year-old son befriended a chicken pinata at the start of a birthday party, a friendship that did not end well.)
Creating opportunities for exposure to nature may help nurture such instincts and prevent them from withering as kids develop to adulthood. Implications for adults may thus be to focus less on fostering connections with nature than on getting out of the way of children’s “natural” tendencies. Relatedly, connection to nature tends to drop off during the teen years, suggesting that nature experiences need to be designed and targeted to teens’ developmental stage.
The pathways by which children in Western societies feel connected with nature are often different than in indigenous societies. In place-based societies that depend on natural resources for their sustenance, survival depends on practices that evolve from long-term experience in responding to the natural world. Stewardship norms and behaviors become established in children through demonstrating traditional livelihoods in which older children and adults play strong teaching roles. One largely untapped opportunity for Western society is to elevate wisdom about relationships with the natural world that are contained in indigenous traditions.
One challenge in designing nature-based initiatives is that opportunities for young people to connect with nature are becoming more constrained. Disrupted climate patterns may make it less pleasant to be outdoors, especially in ever-hotter summers. Young people today are precluded from forming connections with aspects of the natural world that have already been lost or altered from shifting baselines (insect and bird populations, white Christmas, etc.). Risk aversion and legal liability result in rules limiting the range of acceptable childhood activities — like tree-climbing or unsupervised outdoor play.
If we expect the next generation to do better than the present one at protecting our precious blue marble, however, we have an obligation to help them as much as possible. That means equipping them with a suite of nature-friendly technologies and policies. It also means providing them with experiences that form the basis for an emotional and moral commitment to protect what they love.
Photo by U.S. Department of Agriculture/Public Domain CC0
Editor’s note: We can no longer continue to deny the evidence. We are living through the end stage of the Pyrocene. We have hit rock bottom and are seeking solutions from anywhere else but to slow down. Unfortunately, the necessary change will not come from us, rather something external will bring us down. But we should give it a push whenever possible. Dying and being reborn is a natural process, we must contract when faced with hard times.
“The best type of degrowth is practiced as a pre-emptive measure at a time of health and abundance, not when it is too late, to ensure that maximum resource is conserved for the difficult times ahead.” – George Tsakraklides
By
Ancestral Future’, a book by Ailton Krenak, the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters), was published in English on July 30, 2024.
An Indigenous leader, environmentalist, philosopher, poet and writer, Krenak advocates for a paradigm shift away from modern Western notions of progress, development and unrestrained economic growth that are the root cause of global challenges like climate change and biodiversity loss.
He says he believes we can change course and that several possible sustainable futures exist if humanity reconnects with ancient wisdom, recognizes Earth as a living organism and lives in harmony with nature.
In this interview, Krenak discusses his newly translated book and what he thinks our possible futures look like.
For decades, scientists have been warning that the world is heading toward catastrophic scenarios due to climate change. But Ailton Krenak refuses to think about an apocalypse. On the contrary, he argues that there are several possible futures — but they will only be achievable when we realize that “being is more important than having.”
For the Brazilian Indigenous leader, environmentalist, philosopher, poet and writer, Western society is facing an urgent need for a paradigm shift that challenges the ideas of progress and development themselves.
“I’m not a pessimist, but I’m sure that the only way to move forward in this world is to reconnect with ancient wisdom. We have long been divorced from this living organism that is the Earth,” Krenak said in an interview with Mongabay.
Born in Itabirinha, in the state of Minas Gerais, the 71-year-old Indigenous leader has been a prominent figure and an advocate for Indigenous rights for decades. In the late ‘80s, he became famous for his appearance at Brazil’s National Constituent Assembly, where he functioned as a representative of Indigenous peoples in constitutional debates.
While giving his speech at the Congress in 1987, he stood on a platform, in front of those who threatened the land rights and culture of Indigenous peoples, and painted his face in black jenipapo paste (from the genipap fruit, Genipa americana). It was a form of protest against the setbacks and violent attacks on his rights and those of his Krenak relatives by the Brazilian dictatorship. The following year, a new Constitution was put into law, establishing fundamental rights for Brazil’s Indigenous peoples for the first time in history.
From then on, Krenak’s efforts to raise awareness around the world about the need to rescue ancestral values intensified. His profound ideas have been disseminated through lectures, educational courses and articles. He has been awarded with honorary doctorates from three esteemed Brazilian universities, published more than 15 books — some of them have been translated into more than 13 languages. And, in 2024, he became the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters).
Well known for thinking outside the box and being provocative, Krenak has a deeply skeptical view of capitalist progress and agues it devalues the natural world. He says he believes humanity is facing an urgent need to reconnect with the biocentric approach that dethrones humanity from its pedestal and roots us back to our origin. This is the main argument of his most recent book, Ancestral Future. Published in Portuguese in 2022, it is a compilation of five essays in which Krenak deals with the preservation of rivers as a way of conserving the future. The English translation of the book is now available and was published on July 30.
To mark the new release of his translated book, Mongabay spoke with the Indigenous academic by phone for more than an hour about spirituality, modern Western society, ancestral values and his ideas for possible futures.
Mongabay: In your books and lectures, you advocate for an eco-centric perspective that recognizes intrinsic value in all life forms and seeks to de-emphasize human prominence. This is similar to how many Indigenous peoples live, but it is very distant from modern Western mentality, which centers humans and treats nature primarily as a resource. Why do you believe this radical paradigm shift in the Western world is so urgent and necessary?
Ailton Krenak: We are all experiencing a rupture in our sense of belonging to life. We are now perceiving everything as a threat: rains, floods, temperatures. But we don’t realize that what we are experiencing is the fever of the planet. This is the Earth responding to human actions that have long placed us at the center. It is what scientists define as the ‘Anthropocene,’ a theory suggesting that human activities have profoundly altered the functioning of the planet and that could mark a new geological era.
This scares us because we’re not accustomed to not having control over the planet. We struggle to accept that the Earth is a living, intelligent organism that cannot be subjected to anthropocentric logic. Yet, this reality asserts itself, and that’s why we live in constant tension. What we are experiencing today is a phenomenon of the 21st century, arising because we treated the 20th century as if it were a period where we could be on an industrial binge on the planet.
Mongabay: Do you mean by ‘living irresponsibly’?
Ailton Krenak: Yes. The 20th century was very prosperous. The world experienced what the United Nations and other major organizations called global development, which resulted in the term ‘globalization.’ We spent the 20th century euphoric with this idea of a global village. But no one paid attention that if harm came to this village, everyone would be affected. The idea of a single global economy resulted in finance capitalism, which we experience today, which is an unsustainable way of living.
It’s frightening to observe that today, wealth isn’t where valuable things are. It’s not where rivers, mountains or forests are. It’s in large cities, in major industries. We’ve become accustomed to a false sense of well-being.
This Western worldview is very different, for example, from that of the Indigenous peoples of the Andes mountains in South America. They have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Good Living is a translation of the Quechan phrase sumaq kawsay. Sumaq means plenitude and kawsay means living. This is what I call a cosmovision, a lifestyle that considers only what the land has to offer us in the place we live in. For many peoples, this perspective has been sufficient for thousands of years. The idea of wealth is perceived differently — not from the experience of having things, but from belonging to a place. I see life on Earth as a cosmic dance. But this is only possible in communities that have this ancestral wisdom, that have managed to persevere with the Earth.
Mongabay: And why have modern Western societies moved so far away from this way of life?
Ailton Krenak: Western society has long been divorced from this living organism that is the Earth. This divorce from interconnection with Mother Earth has left us orphans. While humanity is moving away from its place, a bunch of big corporations are taking over and subjugating the planet: destroying forests, mountains and turning everything into merchandise.
In the West, what we experience is the constant stimulus to have, to buy, but not to be. If we look at human history, we see that it is impossible for everyone to have everything. When a few have a lot, thousands of others are materially poor. This is very easy to understand but very difficult to accept. Propaganda does that to us. More than a hundred years ago, when Henry Ford discovered that he could awaken everyone’s desire to own a car, he made the first billboard of a car with a slogan that said something like, ‘You will have one.’ That was the most disgraceful promise anyone has ever made to humanity. Fordism created the illusion that we can mass-produce the world. We have become a huge crowd of people wanting the same things.
I honestly don’t know if we will be able to reeducate ourselves for a world where what matters is life and the quality of life. It is not the clothes you wear or how much money you can show off. We are hostages of a broad and socially experienced condition that is an illusion. This results in tragedies, and they are everywhere. A river that you destroy never comes back. A mountain that you cut down to make laminate turns into a plain.
Mongabay: What are the premises of this ‘ancestral way of life’ that need to be rescued to create possible futures?
Ailton Krenak: These cosmovisions are not theories, they cannot be presented in a literary work or in a document because they represent a way of being in the world. A collective way of living. If we were to answer in one sentence, it would be: We must learn to live with only what is necessary. In the children’s story The Jungle Book, all the creatures in the forest talk. At one point, the bear says to the boy that lives in the forest, ‘Only what is necessary, only what is necessary.’ It is beautiful because children understand what is necessary, but adults often do not. When we become adults, we go beyond the limits of what is necessary; we think we can force the Earth to give us what we want, not what it can sustainably provide. The phrase ‘only what is necessary’ is the first thing we will have to relearn. We have drawers to store everything we do not need. Maybe the first step is to imagine a world without drawers.
Mongabay: In 2024, you were elected to the Brazilian Academy of Letters and became the first Indigenous person to occupy a chair at the century-old institution. Do you consider this to be a sign that Indigenous culture and thoughts are beginning to be valued?
Ailton Krenak: I believe so. Indigenous literature is not only gaining relevance in Brazil but is also being translated in various countries. I believe this is likely because the Western repertoire has been exhausted. I see this movement as a desire to find some way out, a desire to think about the future. It’s as if we have hit rock bottom and are seeking solutions elsewhere.
For a long time, Brazilian educational institutions were subservient to European knowledge and literature. The majority still seek to transplant dominant thinking here. Brazil has not managed to shake off its ‘mongrel complex’ [an inferiority complex Brazilians feel in relation to the rest of the world] and continues to wait for a white boss to come and teach people how to live, even within the forest. Everyone, except for the deniers, knows that our modern relationship with nature is leading us to very difficult experiences in the coming years due to rising global temperatures.
If we are already highly vulnerable with current climate conditions, imagine when we reach temperatures unbearable for human life? We are undergoing changes that were not planned. We are experiencing a disruption within ourselves that was not programmed. If we wish to envision a future possibility, we need to put a limit on our relentless pursuit of development, of technology at any cost. This drive has been encouraged since childhood. You no longer see children building their own toys. In most schools, childhood is being shaped for a dystopian future, where toys are even influenced by the military industry. You see children playing with guns made out of plastic, pretending to kill each other. How can we cultivate a future like this? I understand that the world is realizing this is unsustainable and searching elsewhere for future possibilities.
Mongabay: Is it obsolete to think about economic development and growth in today’s world? Or can a cosmovision complement the idea of economic development?
Ailton Krenak: The planet’s economic development is what is destroying life on Earth. We do not need economic development anymore. The wealth of the world is at least 8-10 times bigger than what we actually need. There are about 110 armed conflicts happening worldwide because the military industry needs to produce weapons. War is what boosts the economy the most in the world. It’s not life, it’s war. We invest trillions in war, not in protecting biodiversity. The discourse of progress and development is foolish because if you ask where humans will get water and food for everyone, they will tell you it’s from the land, as there’s no other place to get it from. Yet, they persist in ignoring adequate policies for land access.
Before talking about more development, it would be necessary to consider greater engagement with environmental issues, territorial issues, land management and the privatization, destruction and degradation of river basins. Otherwise, it is unsustainable. This paradigm shift is needed. I thought humanity would begin to reconsider the idea of development and globalization after the tragedy of the COVID-19 pandemic because, as a global event, it paralyzed everyone. I thought we would emerge as better human beings from this horror. But I am impressed by how we have worsened.
Mongabay: How do we change this paradigm? The signs are all there that we are heading for trouble, yet it seems that nothing much is happening.
Ailton Krenak: We should be skeptical of any expert, philosopher or global leader who claims to have a solution, because it’s a lie. It took us a long time to build the scenario we find ourselves in, and we won’t be able to undo it with a magic wand. If we had learned anything from the pandemic, which was a global experience, we would have changed our behavior. For example, greenhouse gas emissions would have decreased. But nothing has changed.
That’s why I fear that what will provoke this change that we need will be something external, it will not come from us. It could be another virus, an extreme weather event. Something that collapses our ability to move, our ability to live as we do now. Perhaps then we will undergo a cognitive rupture that stops us from being this consumerist metastasis and leads us to experience another way of living. I believe we have reached our limit and will be thrust into a different situation, a different reality. This could be very tragic though.
Mongabay: This seems like a rather pessimistic view …
Ailton Krenak: Yeah, it seems like we’ve gathered here to talk about the apocalypse. I don’t want to nurture that feeling within myself, nor do I want to cultivate it in others as if it were a declaration of surrender, but we can’t continue to deny the evidence. If we have climate events altering the weather, why should we continue to overspend on things nobody needs? When I published the book Ideas to Delay the End of the World, I announced my distrust of the idea that development and progress would be the path to the future. I explained that a biocentric vision — an ethical perspective that holds every life as sacred — would be a path to the future.
But for that, we need to renounce the materialistic apparatus that surrounds us. Today, life has become solely focused on consumption, on economic growth at any cost. When I denounce this kind of end of the world, I’m not renouncing hope. But I also don’t want to promote a ‘placebo hope,’ one where you pat someone on the shoulder and say everything will be fine. It won’t be fine. We’re going to get worse for a while. But after that, we can improve, as long as we learn to renounce.
Mongabay: You say we will get worse for a while. Yet, you insist on the idea of possible futures. Do you really believe this is possible?
Ailton Krenak: Our planet is so wonderful. We cannot lose sight of the fact that life is everywhere. No one is a separate cocoon in the cosmos living this experience alone. You experience this with all the organisms that are in the planet’s biosphere. It is as if we were diluted in everything. We need to relearn how to walk softly on the Earth. When we learn to walk like this, we will experience wonder and nothing else will be needed. We must accept Nature’s invitation to dance with life. If we could have an organic mindset, which connects us with bees, ants, the grass that grows, the trees that shake in the wind, that shed their leaves and bring forth new shoots, we would understand that everything is constantly sprouting, growing, dying, being born.
Homo sapiens is the only animal that wants to be eternalized, wants to mummify itself, wants this monoculture way of eating the world. The Earth, Gaia, Pachamama, this living organism is intelligent, and we will have to negotiate with it our possible way out of this hole we have dug. Perhaps the answer lies in the capacity for affection, for embracing all other nonhuman beings.
Mongabay: When you close your eyes, what future do you see?
Ailton Krenak: When I’m on my land, cleaning the yard, I meditate. I detach from the harshness of daily life, close my eyes, and imagine a landscape where waters emerge from the mountains and form small streams. I become such a tiny organism that I dissolve into water. In this place, the concept of future isn’t something you problematize. You experience being the future. This is the ancestral future.
Photo by Dulcey Lima on Unsplash
By Julia Conley Jun 26, 2024, for Common Dreams.
“The geoengineering approach puts Earth’s systems at risk in a faulty and false bid toward solving the climate crisis. It is what we call a false solution,” said one campaigner.
Biodiversity advocates on Wednesday called on the U.S. Environmental Protection Agency to reject a new geoengineering project spearheaded by researchers in Massachusetts that one critic said would do “nothing to solve the root causes of the climate crisis and instead puts at risk the oceans’ natural capacity to absorb carbon and their role in sustaining life on Earth.”
Friends of the Earth (FOE) and other groups warned that an experiment called LOC-NESS by the Woods Hole Oceanographic Institution (WHOI) carries “potentially catastrophic risks” for the Atlantic Ocean, where researchers have proposed dumping more than 60,000 gallons of sodium hydroxide near Cape Cod to test a “carbon dioxide removal approach” called Ocean Alkalinity Enhancement (OAE).
WHOI’s website states that the experiment would involve the release of “nontoxic, fluorescent Rhodamine WT dye into the ocean from a research ship,” with researchers tracking the dye’s movement over 72 hours in order to determine whether the ocean’s alkalinity could be enhanced.
If so, the scientists say, they could ultimately help to regulate atmospheric carbon.
The EPA’s notice about the proposed study from last month, however, says that the project “would involve a controlled release of a sodium hydroxide solution”—which is “essentially lye, a substance known to cause chemical burns and one that must be handled with great care,” according to Tom Goldtooth, co-founder and member of the board of directors of the national Climate Justice Alliance.
“It’s astonishing that the EPA is even considering allowing dangerous, caustic chemicals to be dumped in ocean waters that are frequented by at least eight endangered species, including right whales and leatherback turtles.”
“Altering the chemical composition of the ocean under the guise of increasing its capacity to absorb carbon dioxide is misleading and dangerous,” said Goldtooth. “An experiment centered on introducing this caustic substance into the sea should not be permitted… The geoengineering approach puts Earth’s systems at risk in a faulty and false bid toward solving the climate crisis. It is what we call a false solution.”
Friends of the Earth pointed out that WHOI’s permit application to the EPA acknowledges that after changing the ocean’s alkalinity, the researchers “have no direct way of measuring how much carbon dioxide will be removed by the experiment.”
“The production of alkaline materials is extremely energy-intensive, releasing similar or even higher levels of greenhouse gasses than they remove upon being dumped into the ocean,” said the group. “The researchers have declined to analyze how much carbon dioxide was released in the production, transportation, and dumping of the sodium hydroxide, making it impossible to know whether the technology even reduces greenhouse gas emissions.”
Despite these lingering questions, said FOE, the EPA has issued tentative approval for a permit for the experiment, with a public comment period open until July 1.
The caustic sodium hydroxide solution the researchers plan to use, warns FOE, “causes chemical burns upon contact with skin or marine animals, setting the stage for potentially extreme damage to local ecosystems.”
Benjamin Day, FOE’s senior campaigner for its Climate and Energy Justice Program, said the group “unequivocally” opposes the LOC-NESS geoengineering experiment in the fragile ecosystem off the coast of Cape Cod.
“It’s astonishing that the EPA is even considering allowing dangerous, caustic chemicals to be dumped in ocean waters that are frequented by at least eight endangered species, including right whales and leatherback turtles,” said Day.
Mary Church, geoengineering campaign manager for the Center for International Environmental Law, said “speculative technologies” like OAE are “a dangerous distraction from the real solutions to the climate crisis,” which scientists around the world agree requires a rapid reduction in planet-heating fossil fuel emissions through a large-scale shift to renewable energy sources.
“Marine geoengineering does nothing to solve the root causes of the climate crisis and instead puts at risk the oceans’ natural capacity to absorb carbon and their role in sustaining life on Earth,” said Church. “Outdoor experiments could not only cause immediate harm to marine life but are also a slippery slope to potentially catastrophic impacts of large-scale deployment.”
United Nations Convention on Biological Diversity has placed a moratorium on geoengineering techniques like OAE until there is “adequate scientific basis on which to justify such activities and appropriate consideration of the associated risks for the environment and biodiversity and associated social, economic, and cultural impacts.”
Photo by Taylor Rooney on Unsplash