Archive for March, 2022

The ecological death spiral

March 26, 2022

Wealth and power inequality, seem to be increasing all the time. Inequality in wealth equals inequality of power. Due to the power inequalities, wealthy people continue to get tax breaks in times of crisis, they get legislation which suits them, they get special privileges and subsidies. So the inequality of wealth keeps growing without limit, when we all need to pull together. This is one of the aims of neoliberalism. The other is to protect corporations from democracy. We can summarise this by saying, neoliberalism supports the proposition, that only big business and big profit is good. Nothing else counts.

It appears that through right wing parties and media ownership, the wealth elites are setting up oligarchies through out the world, and carrying out disinformation campaigns, to support their power and distract people from the real causes of inequality and crises in living.

Inequalities of wealth, in capitalism, also equal inequalities of pollution. The wealthy are responsible for most of the world’s pollution through their earning, ownerships and lifestyles. They get to freeload pollution and ecological destruction onto poorer areas. They drive ecological breakdown and its side-effect of climate change. Wealthy companies continue to manage to get taxpayer subsidies for new fossil fuel fields, destroying agricultural areas, while dispossessing and poisoning local people. In Australia, they get all this and most pay more or less no tax.

It is likely that eco-system tipping points have started, such as release of methane from beneath permafrost, rapid temperature rises at the poles, and bleaching death of major coral reefs. Should the tipping points become established, then there is no going back. Systems out of equilibriium and heading for new equilibrium, or chaotic states, are hard, if not impossible, to return to normal.

Inequalities of wealth also distribute inequalities of resilience and capacity to avoid, or deal with floods, bushfires, droughts, pandemics and pollution. Poorer people suffer more substantially and for longer from ecological disasters, and appear to get less governmental help.

Inequalities of wealth and power, also mean that potential solutions to problems are corrupted. Corporations do Renewable Energy installations, ignore the needs of locals, and do not even power local communities. They fence off, perhaps destroy and privatise lands, and create inequalities when they pay royalties and rents to some, but not to others. This prevents any social transformation, lowers hope, and lowers the legitimacy of Renewables.

The Covid pandemic is not over. Where I live, in NSW, Australia, there have been 1485 deaths from Covid this year (March), according to my arithmetic. This is more deaths than for the whole of Australia last year. However, there is no longer any interest in reporting the trends – hence my arithmetic. There is no interest in reducing the deaths through simple public health measures, even less interest in preventing long Covid amongst working people, and there seem to be no fear about what could happen with new variants which defeat vaccines. In Australia we are no longer requiring people to have Covid tests to enter the country, so the new variants will spread. The trend seems to be that most wealthy people can work from home, and avoid some dangers, while poorer people (including hospital doctors) take the risks. Furthermore pandemics will not end with Covid. The possibility is high that worse pandemics will be transferred around the world by aeroplane, as we destroy more forests, and viruses which normally affect small mammals cross species and escape into the wider world.

Its as if we have decided that if we cannot suicide through ecological destruction and climate change, we should suicide through avoidable public health failures, and ignoring what is happening.

Warfare is another present danger which could escalate. Putin is threatening nuclear war. this means all other nuclear systems will now be on stand by, and ready to go. I suspect Putin is the kind of person that should he feel he is losing or under threat will be happy to take others with him.

Climate change plus the disruption of gas and oil supplies caused by the war, while possibly helping energy transition (although giving others excuses to boost fossil fuel production) has already put food prices up. Ukraine is one of the world’s great sources of food, and it will take years to put back together, and climate change and biofuel production seems to be affecting food anyway. Increasing food prices will render poorer people even less resilient and capable of surviving eco-destruction.

All of these interactions generate an existential crisis for most people. This is a crisis of meaning and meaning making. People’s worlds are falling apart, yet they have no idea what is going wrong, or what to do about it. They do their best and still fall behind. They work endlessly to survive and get completely exhausted This makes them more vulnerable to misinformation and distraction and unable to resist their losses, so the situation is likely to get worse.

There seem to be few working negative feedback loops which could encourage stability, or a return to equilibrium – and those which might exist are being destroyed.

This means every day is essential….

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George Marshall talk and comments

March 22, 2022

George Marshall (author of Don’t Even Think About It: Why Our Brains Are Wired to Ignore Climate Change [1], [2]) gave a really interesting talk/discussion to the Climate Psychology Alliance last night, and this is a two part summary and comments.

He opened by pointing out two things

  1. That we have already started to slip into probably irreversible climate change (not only the recent massively high Australian floods, but even more importantly the recent temperatures in the polar regions)
  2. We need to understand our possible psychological responses to this ongoing disaster.

He began by saying that psychologically, we have been guided by our approach to problems by a myth of the hero.

Essentially in that story, the hero (often with unexpected aid) faces up to the challenge (the monster, the wizard, the king, the enemy army etc) and defeats the challenge and all is restored to its right place, or a new piece of culture, picked up in the adventure, is added to the cultural repertoire (fire, iron, a magic weapon, some new understanding, a new god, etc). Essentially all is solved.

However, he went on to suggest that climate change is not a monster which can be slain, or an enemy which can be defeated anymore. We have left it too late. Climate change is now more like a terminal disease, which will keep getting worse, or an attack in which the missiles and bombs never stop and will never stop. The effects are out of control; in term of a human life time, they probably without end or resolution. The hero myth is not useful to us, and may even sabotage our responses.

I’d like to suggest that there are other hero myths which might be more useful. In these the hero makes a tragic mistake, or their strengths, successes and overconfidence lead to failure and death, while the rest of the world often carries on. We can think of the end of King Arthur and the Round Table, a burst of ‘civilisation’ comes to an end through Arthur’s attempts to keep himself safe. Oedipus’s valour leads to famine and shame. Hercules’ bravery and agression leads to an intensely painful death.

What we face seems more easily generalised into something like Toynbee’s challenge and response idea. Sometimes a culture succeeds and changes (or changes and succeeds), but people often fail to deal with the challenge. A recurring theme is that this happens because those in power keep the old and previously successful ways of functioning going despite the fact those ways of success are now deadly and destructive. Just as fossil fuel burning is now deadly and destructive and needs to be phased out.

The effects of a continual storm, or impossible to deal with disaster, is socially common. Many indigenous societies have withered for a long time under colonialism, and a violence which was inconceivable to them. Some of these societies have also survived under hideous conditions, and many are being brought back. This will probably not be exactly the same as what was lost, but the movements help restore something and to regain the fight for people’s lives and ways of being. This is success.

It may sound hideous but we, whose societies participated in this cruelty and destruction, may now be able to learn from these rebirths when we face up to the climate change we have also created. This could also be seen as part of the way that indigenous societies are succeeding. And it is interesting how many people in the climate movement, seem to have been influenced by directly received (public) indigenous teachings or been influenced by books written by indigenous authors. This appears to be part of the growing eco-consciousness.

Toynbee implies that successful responses to new challenges often involve a new religion or cosmology. In this sense a religion or cosmology is a way of understanding the world and perceiving the world, which has a large symbolic component.

I suspect that a religious response is extremely likely to result during climate change, as climate change has to be represented symbolically: its too big to perceive directly; it is way too complex to enumerate all the possible factors involved; it’s unpredictable; its not controllable, etc. Given this kind of state a response will have to involve a completely new (to capitalism) world view or religion. It’s clear enough that our current views will not work, and are not working to deal with the problem. It is also probable that the variant which arises will not be consciously designed, but emerge from unconscious processes of pattern seeking and symbolisation. This process does not have to result in a beneficial conception, we could argue that Nazism was an unconscious symbolic response to the crises of the post WW1 era, and it was not beneficial at all.

The process is dangerous, but it will happen, and in processes like Q, and ‘Trumpism’ you can see the delusional versions occurring, in some forms of eco-consciousness you might see the constructive forms emerging. The point is to be aware it is happening, and that it has both good and bad sides.

The next article in this series will discuss Marshall’s list of psychological states.

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“Behavioural Realism: Neoliberal ‘Human Nature’ and Climate action

March 14, 2022

Steve Westlake on twitter points to an ideological hypothesis about human nature which is used to justify not doing anything about climate change. He calls it “behavioural realism” based on Mark Fisher’s idea of ‘Capitalist Realism.’ I’m not keen on this term, as it implies the idea about human behaviour, which it is criticising, is real. I’d prefer something like “neoliberal realism”, because putting the emphasis on the social part of the expression suggests that the problem is social and political rather than behavioural, but let’s stay with what we have, as it nicely clarifies and names an identifiable issue.

Westlake defines behavioural realism as:

the doctrine that people won’t change their behaviour to tackle the climate crisis, so existing activities must be swapped with low-carbon duplicates, eg. EVs, flying.

This ideology about human nature “props up power structures and protects high-emitters and elites” who don’t want to change, or whose profits, status or power, would be threatened by change; such as the fossil fuel industry or the standard automobile industry.

As seems clear: the major polluters are the wealth elites. So, if we were to be fair, then they should change first – which would also set a good example that people could follow. But neoliberalism’s view of human nature also assures us people are selfish, and thus the neoliberal elites seem unlikely to change.

Obviously the ideology works by suggesting that significant, profit affecting, behavioural change is impossible, and should not even be considered – “nobody wants to change”. What’s more by suggesting that change is unnatural and impossible, the ideology allows people in favour of change to be dismissed as “virtue signallers,” “politically correct” “wanting us all to live in caves,” “communists” or whatever the corporate establishment’s call for silence is dressed up as this month.

However, as another reader of the thread points out, almost all the behaviours which require massive pollution and energy usage are recent behaviours. They are not native to humanity, as such. Furthermore, continuing with the present day “behavioural realism” will eventually deliver a crisis that will disrupt that “realism”, because the climate will not allow it to happen, and will force behavioural change on all of us except, perhaps, for the real wealth elites who can stay safe.

Even ideas of change can be caught in this paradox, as sometimes the idea of change refers to behaving in a way which keeps contemporary life and social structure functioning for a bit longer.

Westlake remarks: “maybe [it] just needs pointing out when [the idea of change is] not really referring to actual change, or [is referring] to counterproductive change.”

I would say behavioural change not only requires a vision of something better to strive towards, but a change in social patterns and organisation, which requires civil disobedience and political participation.

So perhaps the first behavioural/conceptual change is to convince people they can and should participate in local politics to make things better, and then increase that participation to the national and world stage, however much the elites try and convince you that politics should be left to them as it is dirty and corrupt.

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