Covid, climate, and ‘dual metabolic rupture’

Covid, climate, and ‘dual metabolic rupture’

Editor’s note: While it’s true that “it is the profit machine that is polluting our atmosphere, warming our planet, and destroying our ecosystems”, the real root of human destructiveness lies further back in history, when groups of people started agriculture, building cities and forming human supremist ideologies that disconnected human cultures from all other living beings.

This article originally appeared in The Ecologist.
Featured image: “Unless” by Nell Parker


By Neil Faulkner

We thought climate catastrophe the main danger. Now we know there is another. A double-whammy ecological crisis threatens collapse into dystopian chaos.

“Pathogens, a great and terrible global threat to human and many a non-human alike, [are] as much a Sword of Damocles hovering above civilisation as climate change.”

Evolutionary epidemiologist Rob Wallace wrote this in 2015. But he and many colleagues have been issuing increasingly urgent warnings since the 1990s that globalised agribusiness is breeding and spreading new, deadly, fast-transmission viruses.

The urgency around pandemics began to ramp up around the same time calls for climate action became mainstream. Many of us have been focused on the climate emergency – and nothing here should be taken to imply we were wrong – but the last year has taught a sharp lesson: deadly pathogens pose an equally menacing threat to human civilisation.

Catastrophe

Since the first United Nations COP conference on global warming in 1995, the climate emergency has got much worse. Carbon emissions have accelerated from 26 billion tonnes in 1995 to 37 billion tonnes in 2018. Atmospheric concentrations have risen from 350ppm in 1990 to 410ppm today. Half the increase in average global temperatures since the Industrial Revolution has occurred since 1995. The average volume of Arctic sea-ice has roughly halved in the last 40 years. Whatever the metric, the same story.

The effects are all around us. More frequent and more intense heat-waves are causing increases in wildfires, droughts, and desertification. Rising and warming seas are causing heavier rainfall, more serious flooding, more frequent mega-storms, and the inundation of coastal areas. These changes are driving the world’s sixth mass extinction, with species loss running at 1,000 times the normal rate. Climate change is destroying livelihoods, increasing disease, displacing people.

We stand on the brink of critical tipping-points when incremental shifts lead to sudden and irreversible lurches in the Earth’s ecosystem. Among the potential tipping-points are: abrupt collapse of the West Antarctic ice-sheet; abrupt collapse of the East Antarctic ice-sheet; abrupt collapse of the Greenland ice-sheet; thawing of Arctic permafrost and release of methane gas; rapid deforestation of the Amazon; and failure of the Atlantic Gulf Stream. Some scientists fear a ‘global cascade’ of interacting tipping-points.

The failure of the global political elite is systemic. It is not that we do not know what to do. It is not that the wrong policies have been adopted. It is that the economic and geopolitical system – the current world order – cannot deliver the radical action necessary.

The OECD (Organisation for Economic Co-operation and Development), representing the world’s leading industrial economies, considered the pre-pandemic global growth rate of three percent to have been too low. Yet such annual growth rate means a doubling in the size of the world economy every quarter century.

The fossil-fuel corporations plan to extract twice the amount of coal, oil, and gas between now and 2030 than can be burned if we are to restrict global temperature rise to the 1.5ºC ‘aim’ of the Paris Agreement.

This ‘aim’ is not ambitious enough: most climate scientists predict severe damage to the Earth’s eco-system with this level of warming. But even this ‘aim’ falls well below the ‘pledges’ of the COP participants, which, even if implemented, are expected to result in a disastrous 3ºC of global warming. Many leading scientists think we are heading for at least 4ºC of global warming.

Metabolic

The term ‘metabolic rift’ has been used by some radical commentators, like John Bellamy Foster, to describe what is happening. I prefer ‘rupture’ because it better captures the violence of a corporate capitalist system that is out of control and tearing apart human societies and natural ecosystems.

Metabolism is a scientific word to do with how chemical changes reconfigure energy and sustain life. All of us need to get science-wise, to understand what is happening to our planet, to get a handle on what I am calling the ‘Dual Metabolic Rupture’.

Humans are part of Nature. On the one hand, we are animals with material needs and organic form. On the other, our actions impact upon the rest of Nature, sometimes degrading it, sometimes remodelling it, always having an effect.

All the products of human labour are therefore part of Nature. Everything we do to provide ourselves with a livelihood involves drawing upon the resources of Nature and refashioning them into new forms.

These processes are not reversible, but they may be repeatable. If a glacier melts because the temperature rises, the water of which it is formed flows away. If a new glacier forms in the same place when the temperature falls again, it must be comprised of another body of water. In Nature, as in Society, everything is process and motion.

The energy involved in natural processes is a constant: it can be endlessly recycled, but it cannot be destroyed, so whatever you do, it will still be there in one form or another. This is one of the basic laws of physics (known as ‘the First Law of Thermodynamics’).

It follows that human beings may interact with Nature in ways that are ‘renewable’ or ‘sustainable’ – where energy is recycled in essentially repetitive ways – or in other ways that cause a metabolic ‘rupture’ or ‘rift’ – where energy is reconstituted as a destructive force.

Let us take two contrasting examples. A hoe-cultivator who harvests a garden plot of cassava, feeds the tubers and leaves to her pigs, and then lets them roam to manure the plot, is engaged in a recycling of energy that is ecologically sustainable.

Corporations that extract oil, refine it into petroleum, and then sell it to other corporations to burn in jet engines are doing something quite different: theirs is not a renewable process, but a release of carbon waste into the atmosphere and a permanent remodelling of the Earth’s metabolism.

The basic rhythms of pre-capitalist societies were determined by the cycle of the seasons. But capitalism is a system of competitive capital accumulation hard-wired by the profit motive for exponential growth.

The former were always essentially local or regional, so that what happened in one place had limited impact in others: the latter is now a fully globalised system which has the whole of humanity and the entire global environment in its grasp.

In the end, it is simple: it is the profit machine that is polluting our atmosphere, warming our planet, and destroying our ecosystems.

But that’s not all it’s doing.

Anthropocene

The system – let’s define it: globalised, financialised monopoly-capitalism – is blind to everything except the balance sheet, the bottom line, the annual profit.

The lords of capital have turned the Earth – its lands, its waters, its minerals – into private property. They have commodified its ecosystems and appropriated its bounty. And in their wake they spew waste and pollution that become ‘externalities’ for which others must pay.

Where to start? The catalogue of devastation is so long. Forests are cut down, wetlands drained, soils eroded. Water extraction turns farmland into desert. Chemicals are dumped in oceans, lakes, and rivers. Toxins leak into groundwater. Fertilisers, herbicides, and pesticides contaminate food supplies.

Landfills overflow with synthetic waste. Nuclear power plants melt down and fill air, land, and sea with carcinogenic particles. A chemical smog fills urban streets and poisons children on the way to school. Plastic waste degrades into trillions of microscopic specks that infect every living organism.

Now, from deep within this mayhem, a second titan of destruction has emerged to stand alongside the mega-threat of climate change: pandemic disease.

Both titans are formed of trillions of tiny particles. Climate change is driven by atoms of carbon dioxide – tiny particles of dead organic matter pumped into the atmosphere when fossil fuels are burned. Pandemic disease is driven by microscopic parasites – tiny particles of living organic matter that breed, spread, and evolve by infecting the bodies of animals.

But that does not mean Covid-19 is a natural disaster, any more than carbon pollution. Nor is it an Act of God or a ‘Chinese’ conspiracy. Covid is a human-made catastrophe, as much an artefact of the Anthropocene as global warming.

I agree with colleagues who argue that the Holocene is over. This is the term we have used to describe the last 11,700 years of Earth history, since the end of the last Ice Age – until now. From around 1950, and at an accelerating rate since, the Earth system has been undergoing radical change as a result of human action. We have entered a new geological era in which Anthropos (the Greek word for human) is the primary agent of change. The primary form of change is metabolic rupture.

Covid-19 is a pandemic disease of the Anthropocene’s metabolic rupture.

Pandemic

Mainstream commentary on the pandemic is refracted through a neoliberal prism. Attention focuses on immediate problems and proximate causes. I am not talking about serial liars like Johnson and his third-rate cabinet of public-school toffs and corporate spivs. I am talking about more honest commentators keen to see through the spin and smoke-cloud that shields a corrupt and incompetent political class.

But it is not enough to expose the negligence, crony capitalism, and eugenicist experiments of the Tories – the failure of test-and-trace, the lack of PPE, the locking down too late and lifting too early, the discharging of the sick into care homes, the spreading of the virus in schools and universities, and so much more.

It is necessary, but not enough. The narcissistic charlatan who runs the government might eventually be thrown out. But so what? There is a much bigger issue: the metabolic rupture between corporate agribusiness and natural ecology that has created the multiple global incubators of new deadly diseases.

In 1950, a large proportion of the Earth’s people were peasant farmers, predominantly in the Global South. As recently as 1980, only 20 percent of China’s population was urban; the proportion today is 60 percent. A growing number of those who remain in the villages, moreover, have been transformed into wage-labourers.

The advance of corporate agribusiness is relentless. As I write, the Hindu-chauvinist regime of Narendra Modi is facing an uprising of small farmers whose livelihoods are threatened with destruction by neoliberal ‘reform’. So desperate is their plight that record numbers of India’s small farmers have been committing suicide.

As well as destroying traditional communities, agribusiness is expanding into the wilderness, uprooting forests, destroying the diversity and balance of natural ecologies, and replacing them with vast monocultures. Half the habitable surface of the Earth is now devoted to agriculture, with millions of acres added every year.

Much of the crop-land produces animal feed for the hundreds of millions of cattle, sheep, pigs, and poultry being fast-fattened for the global supply-chains that loop the world. The mega-complexes of Big Farm’s industrialised animal production are laced around and between the mega-slums of the Global South’s ever-growing urban proletariat.

This is what links a remote bat-cave in hinterland China with the morgues of New York and London. Big Farm batters down natural ecology, destroying diversity and firebreaks. Viruses that would have burnt themselves out in the forest for lack of carriers adapt to a new ecology of monoculture, animal factories, and slum cities; they mutate and evolve and then achieve fast-track transmission through mass concentrations of the same species.

The global supply-chains of giant transnationals with operations in half a dozen countries and markets in a thousand cities do the rest.

Once a new variant is established, it replicates by the trillion at hyper-speed, throwing up chance mutations, testing new ways of spreading. The disease becomes endemic and chronic – embedded in human society – and continues to evolve, waging a relentless life-or-death struggle against lockdowns and vaccines by constant shape-sifting in its efforts to breach the defences.

Warning

This – the pandemic diseases created and spread by corporate agribusiness – is then layered over societies mired in poverty and stripped of public health-provision by neoliberal ‘structural adjustment programmes’, privatisation, and austerity cuts.

The epidemiologists have been warning of the dangers for a quarter of a century. There have been dozens of outbreaks of different viruses or variants, all involving a similar basic mechanism: the introduction of a wild-animal virus, its transmission and evolution through factory-farm complexes, a jump from animal to human, often in mutant form, and rapid global spread through transnational supply-chains.

The warning, endlessly repeated, was that, sooner or later, one of the new diseases created by neoliberal capitalism would take off. But there is no profit in pandemic precaution.

The improvised plague cemeteries; the body-bags in the morgues; the patients breathing through ventilators; the traumatised and exhausted health workers; the everyday folk left grieving; the jobs lost, businesses gone bust, homes lost to the bailiffs; the swelling toll of mental breakdowns; the loneliness, the shrivelled lives, the sense of desolation and despair: all this and more amount to so many ‘externalities’ for the profit machine.

The machine carries on. It is being recalibrated. Some businesses may be shutting down, but big capital is highly mobile. The money moves at click-key speed. It flows from a place where profits are down to another where they are up.

America’s 660 billionaires, for example, are doing just fine right now. Since March last year, their wealth has increased 39 percent, from just under $3 trillion to more than $4 trillion today. It is the rest of us, of course, who pay for the system’s ‘externalities’.

Those ‘externalities’ now take the form of a Dual Metabolic Rupture between humanity and the planet, as industrial pollution destroys our ecosystem, and agribusiness generates wave after wave of killer pathogen. We are the inhabitants of a new geological age – the Anthropocene – in which globalised, financialised monopoly-capitalism has become an existential threat to life on Earth.

What happens next depends on what we do. The imperative to get active has never been greater.


Neil Faulkner is the author of A Radical History of the World and co-author of System Crash: an activist guide to making revolution.

Friday essay: searching for sanity in a world hell-bent on destruction

Friday essay: searching for sanity in a world hell-bent on destruction

Editor’s note: This essay reminds me of premise ten from Derrick Jensen’s book Endgame: “The culture as a whole and most of its members are insane. The culture is driven by a death urge, an urge to destroy life.” 


Samuel Alexander, The University of Melbourne

According to The Parable of the Poisoned Well, there once lived a king who ruled over a great city. He was loved for his wisdom and feared for his power. At the heart of the city was a well, the waters of which were clean and pure and from where the king and all the inhabitants drank. But one evening an enemy entered the city and poisoned the well with a strange liquid. Henceforth, all who drank from it went mad.

All the people drank the water, but not the king, for he had been warned by a watchman who had observed the contamination. The people began to say, “The king is mad and has lost his reason. Look how strangely he behaves. We cannot be ruled by a madman, so he must be dethroned”.

The king sensed his subjects were preparing to rise against him and grew fearful of revolution. One evening he ordered a royal goblet to be filled from the well and drank from it deeply. The next day there was great rejoicing among the people, for their beloved king had finally regained his wisdom and sanity.

In his 1955 book The Sane Society, psychoanalyst Erich Fromm suggests nothing is more common than the assumption that we, people living in the advanced industrial economies, are eminently sane. Nevertheless, Australia’s Department of Health reports that almost half of Australians aged 16 to 85 will experience a mental disorder at some point in their lives.

According to Fromm, we are inclined to see incidents of mental illness as individual and isolated disturbances, while acknowledging — with some discomfort, perhaps — that so many of these incidents should occur in a culture that is supposedly sane. Fromm haunts our self-image even today, attempting to unsettle these assumptions of sanity:

Can we be so sure that we are not deceiving ourselves? Many an inmate of an insane asylum is convinced that everybody else is crazy, except himself.

In an age now widely described as the Anthropocene, the conventionally held distinction between sanity and insanity is at risk of collapsing … and taking our civilisation with it.

The line shifts over time

At least since Michel Foucault’s Madness and Civilization (1961), it has been understood that the idea of (in)sanity is an evolving, socially constructed category. Not only does the medical validity of mental health diagnoses and treatments shift with the times, but what has been judged “sane” in one era has the potential to blur into what is not in another — and without announcement.

This can disguise the fact that social practices or patterns of thought that may once have been considered healthy may now be properly diagnosed as unhealthy. And while this can apply to individual cases, there is no reason to think it should not also apply more broadly to a society at large. A society might go insane without being aware of its own degeneration.

One does not need to be a conspiracy theorist to recognise, with Foucault, that power shapes knowledge. If profits and economic growth are the benchmarks of success in a society, it simply may not be profitable to expose a society as insane, and even members of an insane society may sooner choose wilful blindness than look too deeply into the subconscious of their own culture.

Man with glasses writing on notepad

How can we be so sure of our own sanity, asked psychoanalyst Erich Fromm, pictured in 1974. Wikimedia Commons

 

If our society is not sane — and I find myself pointing towards this thesis — another question follows: what might sanity look like in an insane world?

I come to these questions without mental health training or expertise, but simply as an ordinary member of late-stage capitalist society, one suffering in his own way and trying to understand the mental health burdens that accompany our ecocidal and grossly inequitable mode of civilisation. I make no comment on the very real biophysical causes for mental illness, such as chemical imbalances or physical injury.

Instead, I reflect, at a “macro” level, on the sanity or insanity of the dominant culture and political economy in contemporary capitalist societies such as Australia, asking how the world “out there” can impact the inner dimension of our lives.

Following Fromm’s lead, I inquire not so much into individual pathology, but into what he calls “collective neuroses” and “the pathology of normalcy”. Of course, collective neuroses are not easily observed, for they are, by nature, the background fabric of existence and so easily missed.

Drinking the Kool-Aid

At first, I tried to distil a positive life lesson from the Parable of the Poisoned Well, but I quickly realised this was the wrong way to approach it.

There is arguably no moral guidance in the fable, only an amoral social insight. If there is a lesson, it is that sometimes it is easier or safer simply to conform to common assumptions or practices, no matter how dubious or absurd they are, to avoid being socially ostracised. If you do not go with the flow you may be deemed mad, so it may be better just to blend in and drink the Kool-Aid.

A second reading of the parable points to the relativity of notions of sanity, again suggesting that what’s sane or insane isn’t fixed, but is culturally dependent: a person is sane if they “function” well enough in the society, even if that society is sick.

It is this relativity of sanity that Fromm calls into question in The Sane Society. “The fact that millions of people share the same vices,” he wrote, “does not make these vices virtues, the fact that they share so many errors does not make the errors to be truths, and the fact that millions of people share the same forms of mental pathology does not make these people sane.”

He felt that society needed certain objective conditions to be sane, including environmental sustainability. If too many of humankind’s most basic needs were not being met despite unprecedented capacity, he felt it would be proper to declare a society sick, even if the behaviour producing the sickness was widespread and validated by its own internal cultural logic.

What is “normal” behaviour today? The climate emergency points to our fatal addiction to fossil fuels. We know their combustion is killing the planet, but we can’t help ourselves. The Intergovernmental Panel on Climate Change was established in 1988 to advise us on the science of climate change, yet here we are, more than 30 years later, and carbon emissions continue to rise (excepting only the years of financial crisis or pandemic). We emit 37 gigatons of carbon dioxide into the atmosphere each year, in full knowledge of their impacts.

In 2019, fossil fuels supplied around 85 per cent of global primary energy demand. Driven by a fetish for economic growth, voters support politicians who bring lumps of coal into a parliament for a laugh and enthusiastically build new fossil fuel power stations. It is a tragedy disguised as a grim joke.

Scientists warn that current trajectories of climate heating are not compatible with civilisation as we know it, with potentially billions of lives at risk this century, both human and non-human. You know something is wrong when the Arctic is burning. And yet nothing is more “normal” than hopping into a fossil-fuelled car or consuming products shipped around the world to satisfy the carboniferous desires of affluent society.

We’re deforesting the planet and destroying topsoil to feed a population that is growing by over 200,000 people every day. The United Nations projects we’ll have reached almost ten billion people by mid-century.

This human dominance of the planet under global capitalism is contributing to a holocaust of biodiversity loss, with the World Wildlife Fund recently reporting that populations of vertebrate species have declined by 68 per cent since 1970. We are living through the sixth mass extinction, driven by human economic activity that is not just normal but encouraged, rewarded and widely admired.

Empire marches on like a snake eating its own tail, pursuing growth for growth’s sake — the ideology of a cancer cell.

Unmoored, lost at sea

A spiritual malaise seems to be spreading throughout advanced capitalist societies, as if the material rewards of consumerism have failed to fulfil their promise of a happy and meaningful existence. Scholars publish books about it: Robert E Lane’s The Loss of Happiness in Market Democracies, David G Myers’ The American Paradox: Spiritual Hunger in an Age of Plenty, and Clive Hamilton and Richard Denniss’ Affluenza: When Too Much Is Never Enough.

For whom, then, do we destroy the planet? Is a greater abundance of “nice things” what we are lacking in the overdeveloped world? Or is there, as historian and philosopher Lewis Mumford once opined, an inner dimension to our crises that must be resolved before the outer crises can be effectively met?

rubbish in waterway

Nice things that fail to meet our needs become trash, polluting the planet. Alexander Schimmeck/Unsplash, CC BY

How easy it is to live life regurgitating the prewritten script of advanced industrial society: cogs in a vast machine, easily replaced. Perhaps we see our disenchantment reflected in the eyes of those tired, alienated commuters, a class into which it is so easy to fall simply by virtue of being subjects of the capitalist order. We all know that there is more to life than this.

We find ourselves living in an age where the old dogmas of growth, material affluence and technology are increasingly exposed as false idols. Like a fleet of ships that has been unmoored in a storm, our species is drifting in dangerous seas without a clear sense of direction.

Where are the new sources of meaning and guidance that all societies need to fight off the ennui? Pioneering sociologist Émile Durkheim used the term “anomie” to refer to a condition in which a culture’s traditional norms have broken down without new norms arising that can give sense to a changing world. Perhaps this is the term that best explains our existential condition today.

I am reminded of a poem by Michael Leunig:

They took him on a stretcher

To the Home for the Appalled

Where he lay down in the corner

And be bawled and bawled and bawled.

‘There’s nothing wrong with me,’ he wailed,

When asked about his bawling,

‘It’s the world that needs attention;

It’s so utterly appalling.’

 

What is a sane reaction to an insane society?

One could go on, but it would be perverse to do so. “Doom porn” is not my business or purpose. But there is a case for diagnosing our society as insane — not as rhetorical strategy, but in the pursuit of literal truth.

If an individual knowingly destroyed the conditions of his or her own existence, we’d question their sanity. If a mother only fed her children if she could make a profit, we’d doubt the soundness of her mind. If a father took all the household wealth and left the rest of the family in destitution while building bombs in the basement that could destroy the neighbourhood, we’d call him psychopathic.

And yet these are characteristics of our society as a whole. Fromm would not permit us to diagnose ourselves and our society as sane just because the actions that produce the features outlined above are considered “normal”. There is a pathology to our normalcy — my own regrettably included — and this pathology is no less pathological just because it is shared by millions upon millions of people.

Woman alone in crowd

‘A sane person in an insane society must appear insane.’ Kurt Vonnegut. Shutterstock

There are negative mental health effects that might naturally and justifiably arise when otherwise sane people find themselves living in an insane world. The paradox that threatens to emerge has already been variously noted.

In Welcome to the Monkey House, Kurt Vonnegut Jnr writes, “a sane person in an insane society must appear insane”. Thomas Stephen Szasz contends: “Insanity is the only sane reaction to an insane society”. And the British psychiatrist R. D. Laing said insanity was “a perfectly rational adjustment to an insane world”. I think I recall Star Trek’s Dr Spock saying something similar.

How can we not get depressed when reading the newspapers today or watching our politicians go about their business with such confident incompetence? How can we not grieve the wildlife and natural habitat being destroyed each moment? What parent can look to the future and not feel a foreboding dread at what world their children and grandchildren will inherit?

At the same time, and because of that dread, it is hard to maintain the emotional resources to care for strangers or “join a movement” when stress, agitation, worry and busyness clutter our mental lives. This can make society seem like a harsh place, lacking in generosity of spirit or compassion.

Whether it’s from watching white supremacists march or listening to climate deniers speak from platforms in parliament and mass media, a nausea sets in, a sickness not so much of the mind but of the soul.

This is an existential diagnosis, not a medical or psychiatric one. It would be wrong to make peace with this madness. The world we live in should not be treated as normal, and it should not be a sign of good health to become “well adjusted” to a society that is casually practising ecocide, celebrating narcissism, institutionalising racism and assessing the value of all things according to the cold logic of profit maximisation.

 

It is okay not to feel okay

We must not assume behaviour that makes an individual “functional” within a sick society is sufficient evidence of their sanity. In such a society, it is okay not to feel okay, to cry and feel grief, to feel dread and alienation. In our tears, let us find solidarity, for we are not alone.

Remember this when you wake up prematurely in the morning with an anxiety without object, or as you stare at the ceiling late at night as you try to fall asleep. You are not losing your mind. It is precisely because you have a grip on reality that reality seems so out of whack.

On my third reading of the Parable of the Poisoned Well, I noticed something I had missed — it was the watchman, the man who warned the king not to drink the poisoned water the rest of the citizenry had already consumed.

Wanting to quash the revolutionary sentiment, the king succumbed to public pressure and eventually drank from the well in order to fit in. But what about the watchman? Is it possible he never drank the poisoned water and remained sane in an insane society? Did that made him seem mad?

Perhaps my thoughts here are those of a watchman, someone who has tried not to drink the Kool-Aid, who has attempted to resist the pathology of normalcy.

Admittedly, I have questioned my own sanity at times — when, for example, I’ve found myself dancing in the middle of a busy intersection with Extinction Rebellion, risking arrest. What had driven me to act in a way that sees me surrounded by police with batons, guns and pepper spray? They sure looked mad.

Call me crazy, but I’ll finish with the words often attributed to Friedrich Nietzsche: “Those who were seen dancing were thought to be insane by those who could not hear the music”.


This piece is an edited extract, republished with permission from GriffithReview72: States of Mind, edited by Ashley Hay.The Conversation

Samuel Alexander, Research fellow, Melbourne Sustainable Society Institute, The University of Melbourne

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Recognizing the true guardians of the forest: Q&A with David Kaimowitz

Recognizing the true guardians of the forest: Q&A with David Kaimowitz

Indigenous peoples worldwide are the victims of the largest genocide in human history, which is ongoing. Wherever indigenous cultures have not been completely destroyed or assimilated, they stand as relentless defenders of the landbases and natural communities which are there ancestral homes. They also provide living proof that humans as a species are not inherently destructive, but a societal structure based on large scale monoculture, endless energy consumption, accumulation of wealth and power for a few elites, human supremacy and patriarchy (i.e. civilization) is. DGR stands in strong solidarity with indigenous peoples.


This article originally appeared on Mongabay.

by  on 14 April 2021

Researchers Urge Better Protection As Wetlands Continue To Vanish

Researchers Urge Better Protection As Wetlands Continue To Vanish

This article was written by Morgan Erickson-Davis.  

Morgan describes how biodiverse wetlands are, she asserts we need a change in law to restore them begin to look after and to recreate balance between people, wetlands and biodiversity. 


By Morgan Erickson-Davis

  • Wetlands provide many benefits to ecological and human communities alike, from nutrients and nurseries to flood control and climate change mitigation.
  • However, as much as 87% of the world’s wetlands has been lost over the past 300 years, with much of this loss happening after 1900.
  • In response, nations banded together and in 1971 ratified the Ramsar Convention on Wetlands, an intergovernmental treaty designed to facilitate wetland conservation and sustainable use around the world.
  • But 50 years on, researchers say the convention has not led to effective protection and wetlands continue to blink out.

Swamps, sloughs, marshes, bogs, fens; water purification, flood control, wildlife nurseries, nutrient providers, carbon sinks: wetlands have many names and serve many environmental purposes. But for centuries they have been viewed simply as hindrances to human development, obstacles to drain and dredge to make room for progress.

Few have escaped this pressure.

Research indicates the world may have lost as much as 87% of its wetlands over the past 300 years, with much of this loss happening after 1900. But in the mid-20th century scientists started grasping just how ecologically – and economically – important wetlands are, and the global environmental community rushed to protect those that still remained.

The result was the Ramsar Convention on Wetlands, an intergovernmental treaty designed to facilitate wetland conservation and sustainable use around the world. Named after Ramsar, Iran, where it was first signed in 1971, the convention today protects 2,413 wetlands encompassing some 2.55 million square kilometers (985,000 sq mi) and has been ratified by 170 countries.

And yet, wetlands are still disappearing. In an article published in the journal Nature earlier this month, researchers Peter Bridgewater at the University of Canberra and Rakhyun Kim at Utrecht University say the convention has not been the protective force it was intended to be.

“Over the 50-year lifetime of the convention, at least 35 percent of wetlands globally have been lost,” Bridgewater and Kim said in a press release.

That number was revealed during the Ramsar Convention’s first-ever Global Wetland Outlook in 2018, which also found that the world’s wetlands were disappearing three times faster than its forests. According to the outlook, the major driving forces behind wetlands loss are climate change, population increase, urbanization and changing consumption patterns like shifts towards a more meat-heavy diet, which requires the clearing and cultivation of larger areas of land.

Wetlands are among the most biodiverse ecosystems on the planet, on par with coral reefs and rainforests.

In addition to supplying vital habitat and “biological supermarkets” for wildlife, wetlands provide important ecosystem services for human communities around the world. They reduce the likelihood of flooding by soaking up excess water from swollen rivers, they filter pollutants from groundwater before it enters aquifers, and they are one of the most effective natural carbon storage systems on the planet. According to the Ramsar Scientific and Technical Review Panel, wetlands store 35% of the world’s land-based carbon – despite covering just 9% of the its surface.

“Without wetlands, the global agenda on sustainable development will not be achieved,” said Martha Rojas Urrego, Secretary General of the Ramsar Convention on Wetlands, in a statement. “We need urgent collective action to reverse trends on wetland loss and degradation, and secure both the future of wetlands and our own at the same time.”

In their article, Bridgewater and Kim acknowledge the Ramsar convention has achieved positive results such as increasing awareness and attracting membership of most of the world’s nations, as well as establishing a global network of Wetlands of International Importance. However, they say it is not really working as intended.

“One of its major flaws is the Ramsar’s site-based approach,” they said, referring to the convention’s focus on identifying and protecting individual wetlands. All too often this protection exists only on paper, Bridgewater and Kim say, explaining that there is generally little on-the-ground change when a site is officially demarcated as a Wetland of International Importance.

“Clearly, expanding the Ramsar list has not been sufficient to improve the conservation status of wetlands,” they write, “although its absence may likely have produced even worse results for wetland conservation.”

To truly protect the world’s wetlands, Bridgewater and Kim say the convention needs to better connect with other global conservation schemes, shift its focus from simply collecting sites to ensuring that those already established are more effectively managed, and implement a more holistic understanding of wetland ecology and hydrology that considers the influence of the surrounding landscape.

“Some structural change in governance and implementation mechanisms is necessary,” they write. “Only more adaptive and dynamic global governance mechanisms will help take global decisions through to implementation and action locally, nationally and regionally; restoring the balance needed between people, wetlands and the rest of their biodiversity in the Anthropocene.”


This article was written by and originally published on Mongabay on 13th February 2021. You can read the original here.

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Citation: Bridgewater, P., Kim, R.E. The Ramsar Convention on Wetlands at 50. Nat Ecol Evol (2021). https://doi.org/10.1038/s41559-021-01392-5

Environmental Racism, Green Colonialism, and The Renewable Energies Revolution

Environmental Racism, Green Colonialism, and The Renewable Energies Revolution

by Cara Judea Alhadeff, PhD

Paintings in this post are by Micaela Amateau Amato from Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era.

The Master’s Tools Will Never Dismantle the Master’s House —Audre Lorde

As with our shift from our systemically racist culture to one rooted in mutual respect for multiplicity and difference, we must practice caution during our transition out of our global petroculture. This vigilance should not be based on the motivation, but on the underlying false assumptions and strategies that perceived sustainability and “alternative” agendas offer. The implicit assumptions embedded in the concept of sustainability maintains the status quo. At this juncture of geopolitical, ecological, social, and corporeal catastrophes, we must critically question clean/green solutions such as the erroneously-named Renewable Energies Revolution. I suggest we face both the roots and the implications of how perceived solutions to our climate crisis, like “renewable” energies, may unintentionally sustain ecological devastation and global wealth inequities, and actually divert us from establishing long-term, regenerative infrastructures.

On the surface, sustainability agendas appear to offer critical shifts toward an ecologically, economically, and ethically sound society, but there is much evidence to prove that #1: these structural changes must be accompanied by a psychological shift in individuals’ behavior to effectively shut down consumer-waste convenience culture; and, #2: the core of too many green/clean solutions is rooted in the very essence of our climate crisis: privatized, industrialized-corporate capitalism. For example, in his The Age of Disinformation1, Eric Cheyfitz alerts us: The Green New Deal is a “capitalist solution to a capitalist problem.” It claims to address the linked oppressions of wealth inequity and climate-crisis, yet its proposed solutions avoid the very roots of each crisis.

My challenge is rooted in three interrelated inquiries:

  1. How are our daily choices reinforcing the very racist systems we are questioning or even trying to dismantle?
  2. How are the alternatives to fossil-fuel economies and environmental racism reinforcing the very systems we are questioning or even trying to dismantle?
  3. What can we learn from indigenous philosophies and socialist ecofeminist movements in order to establish viable, sustainable, regenerative infrastructures—an Ecozoic Era?

As we transition to supposedly carbon-free electricity, we must be attentive to the ways in which we unconsciously manifest the very racist hegemonies we seek to dislodge; we must be cautious of the greening-of-capitalism that manifests as “green colonialism” through a new dependency on what is falsely identified as “renewable” energies. Currently, human and natural-world habitat destruction are implicit in the mass production and disposal infrastructures of most “renewable energies:” solar, wind, biomass/biofuels, geothermal, ethanol, hydrogen, nuclear, and other ostensible renewables2.

This includes our technocratic petroleum-pharmaceutical addictions that use technologies to create “sustainability.” Even if policy appears to be in alignment with environmental ethics, we are consistently finding that policy change simply replaces one hegemony, one cultural of domination, with another—particularly within the framework of neoliberal globalization. Only when we acknowledge the roots of our Western imperialist crisis, can we begin to decolonize and revitalize all peoples’ livelihoods and their environments.

Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era3, my climate justice book that explores the perils of the Anthropocene, challenges cultural habits deeply embedded in our calamitous trajectory toward global ecological and cultural, ethnic collapse. The book’s main character reflects: “We have this crazy idea that anything ‘green’ is good—but we know that there is no clear-cut good and evil. What happens when the very solution causes more problems than the original problem it was supposed to fix?”

How we measure our ecological footprint4 and global biocapacity is often riddled with paradox—particularly in the face of green colonialism, or what I call humanitarian imperialism5. The litany of our collusion with corporate forms of domination is infinite within the Anthropocene Era (increasingly characterized as the Plasticene). Disinformation campaigns spread by fossil-fuel interests deeply root us in assimilationist consumerism. The Zazu Dreams’ characters witness social and environmental costs of subjugating others through both fossil-fuel-obsessed economies and their “green” replacements. Vaclav Smil warns us of this “Miasma of falsehood.” This implies replacing one destructive socializing norm—petro-pharma cultures sustained by fossil-fuel addicted economics—with another: purportedly “renewable” energies. These energies (I don’t call them renewable, because they are not “renewable” and not carbon-free)6, like fossil-fuels, are rooted in barbaric colonialist extractive industries. Once again, the “solution” is precisely the problem. Greenwashing is a prime example of the ways in which capitalism dictates our alleged freedom. Free market is a euphemism for economic terrorism. The “green economy has come to mean…the wholesale privatization of nature.”7 Consumerism becomes the default for making supposedly ethical choices.

In Deep Green Resistance, Lierre Keith urges us: “We can’t consume our way out of environmental collapse; consumption is the problem”. Even within the 99%, consumers are capitalism. Without convenience-culture/mass consumer-demand, the machine of the profit-driven free market would have to shift gears. We can’t blame oil companies without simultaneously implicating ourselves, holding our consumption-habits equally responsible. How can we insist government and transnational corporations be accountable, when we refuse to curb our buying, using, and disposal habits? We don’t have to go far back in our cross-cultural histories of nonviolent resistance and civil disobedience to learn from world-changing examples of strikes, unions, boycotts, expropriation, infrastructural sabotage, embargoes, and divestment protests.

Yet, most contemporary transition movements are founded in the very system they are trying to dismantle. Our perceived resources, these alternative forms of energy proposed to power our public electrical grids, are misidentified under the misleading misnomers: labels such “renewable”/ “sustainable” / “clean”/ “green”. How is “clean” defined? For whom? There is not a clear division between clean energy and dirty energy/dirty power—clean isn’t always clean. Neoliberal denial of corporeal and global interrelationships instills conformist laws of conduct that continually replenish our toxic soup in which we all live. One perceived solution to help us transition is to create alternatives to fossil fuel-addicted economies, as proposed, for example, through The United States’ proposed Green New Deal and its focus on allegedly “renewable” energies. However well-intentioned, these supposed alternatives perpetuate the violence of wasteful behavior and destructive infrastructures. Even if temporarily abated, they ultimately conserve the original crisis.

Below I address specific technologies that are falsely identified as “renewable” energy; technologies that actually reinforce the very problem they are trying to solve.

1. Solar/Photovoltaic and Wind Technologies: Given the proposed solutions using industrial solar and wind harvesting, Western imperialism has and will continue to dominate global relations. “Clean energy” easily gets soiled when it is implemented on an industrial scale. Western imperialist practices are implicit in solar cell and storage production (mining and other extractive industries) and disposal infrastructures. Congruently, industrial wind farms—aka: “blenders in the sky,”(chopping up migrating birds & bats) use exorbitant resources to produce and implement (both the wind turbines and their infrastructure), and devastate migrating wildlife (bats and birds, critical to healthy ecosystems and some of whom are endangered species).

Both wind and solar energies require vast quantities of fossil fuels to implement them on a grand scale. As we have seen throughout both California and China (two examples among too many), massive solar-energy sites/solar industrial complexes strip land bare—displacing human populations and migration routes of both wildlife and people for acres of solar fields, substations, and access roads—all of which require incredibly carbon-intensive concrete. Consuming massive tracts of land, 100-1000 times more land area is required for wind and solar, as well as for biofuel energy production than does fossil-fuel production.

2. Hydro-Power Technology: Large-scale dams for hydro-power have also historically had cataclysmic effects on indigenous peoples and their lands. Although macro-hydro, like fracking, has
finally been recognized for its calamitous consequences, perversely, it is still proposed as a viable alternative to fossil-fuel economies.

3. Battery Technology: Let’s begin with a California-based scenario: According to the Union of Concerned Scientists and their Climate Vulnerability Index (CVI) in California, fine particulate pollution harms African-American communities 43% more than predominantly white communities, Latino 39% more, and Asian-American communities 21% more. As if tailpipe emissions are the only humanitarian catastrophe, one “clean solution” is the electric vehicle for public transportation and for personal consumption. Completely ignoring the embodied energy involved, this perceived solution displaces the costs of environmental racism—once again exported out of the US into the global south—in this case to Boliva where lithium (essential for battery production) is primarily mined. Cobalt, also essential to battery production, is mined in the Democratic Republic of the Congo. Like lithium, cobalt’s environmental and humanitarian costs are unconscionable—including habitat destruction, child slavery, and deaths. Eventually, production is followed by solar technology and battery e-waste dispersed throughout Asia, South America, and Africa. Additionally, rarely considered are the fossil-fuel sources used to supply the electricity for those private and public electric vehicles. And, of course most frequently, the poorest US populations work in and live near those coal mines/power plants/fracking stations.

The Renewable Energies Movement claims that our global addiction to oil (“black gold”) should be replaced by lithium (“white gold”). What we are not considering is that extracting lithium and converting it to a commercially viable form consumes copious quantities of water—drastically depleting availability for indigenous communities and wildlife, and produces toxic waste (that includes an already growing history of chemical leaks poisoning rivers, thus people and other animals). Paul Hawken‘s phrase “renewable materialism” counsels us that this hyper-idealized shift from a fossil-fuel paradigm to “renewable” energies is not a solution. Furthermore, these energies are LOW POWER DENSITY: they produce very little energy in proportion to the energy required to institutionalize them.

As the main character in Zazu Dreams prompts: “Even if we find great alternatives to fossil fuels, what if renewable energies become big business and just maintain our addiction to consumption? (…) Replacing tar sands or oil-drills or coal power plants with megalithic ‘green’ energy is not the solution—it just masks the original problem—confusing ‘freedom’ with free market and free enterprise”.  We must now act on our knowledge that the renewable “revolution” is dangerously carbon intensive. And, as the authors of Deep Green Resistance caution us: “The new world of renewables will look exactly like the old in terms of exploitation.”

ENDNOTES

  1. Eric Cheyfitz, Age of Disinformation: The Collapse of Liberal Democracy in the United States. New York: Routledge, 2017.
  2. Surrogate band-aids that are frequently equal to or worse than what is being replaced include: bioplastics, phthalates replacements, and HFC’s. 1.Compostable disposables, also known as bioplastics, are most frequently produced from GMO-corn monoculture and “composted” in highly restricted environments that are inaccessible to the general public. Due to corn-crop monoculture practices that are dependent on agribusiness’s heavy use of pesticides and herbicides (for example, Monsanto’s Round-Up/glyphosate), compostable plastics are not a clean solution. Depending on their production practices, avocado pits may be a more sustainable alternative. But, the infrastructure and politics of actually “composting” these products are extraordinarily problematic. These not-so eco-friendly products rarely make it into the high temperatures needed for them to actually decompose. Additionally, their chemical compounds cause extreme damage to water, soil, and wildlife. They cause heavy acidification when they get into the water and eutrophication (lack of oxygen) when they leach nitrogen into the soil. 2.The trend to replace Bisphenol A (BPA) led to even more debilitating phthalates in products. 3.Lastly, we now know that hydrofluorocarbons (HFCs), “ozone-friendly” replacements, are equally environmentally destructive as chlorofluorocarbons (CFCs).
  3. Cara Judea Alhadeff, Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era. Berlin: Eifrig Publishing, 2017.
  4. The term “carbon footprint” was actually normalized through shame-propaganda by BP’s advertising campaigns. “The carbon footprint sham: A ‘successful, deceptive’ PR campaign,” Mark Kaufman, https://mashable.com/feature/carbon-footprint-pr-campaign-sham/
  5. Under the guise of the common good and universal values, humanitarian imperialism has emerged as a neo-colonialist method of reproducing the unquestioned status quo of industrialized, “First World” nations. For a detailed deracination of these fantasies (for example, taken-for-granted concepts of equality, poverty, standard of living), see Wolfgang Sachs’ anthology, The Development Dictionary: A Guide to Knowledge as Power. Although the term humanitarian imperialism is not explicitly used, all of the authors explore the hierarchical, ethnocentric assumptions rooted in development politics and unexamined paradigms of Progress. As public intellectuals committed to the archeology of prohibition and power distribution, we must extend this discussion beyond the context of international development politics and investigate how these normalized tyrannies thrive in our own backyard.
  6. The air and sun are renewable, but giant wind and solar installations are not.
  7. Jeff Conant, “The Dark Side of the ‘Green Economy,’” Yes! Magazine, August 2012, 63.