Archive for the ‘Uncategorized’ Category

Climate change Maladaptation

February 13, 2021

This is a summary, expansion of an article on the Resilience web site called “Why avoiding climate change ‘maladaptation’ is vital” which is in turn a summary of an academic article. It is, I think, important, although I suspect would not surprise workers in the field.

I’ve been talking about complex maladaptive systems for a while, and this paper I’m summarising attempts to show some of the ways that maladaptive systems can be made worse as an unintended consequence of climate development actions. In other words, it points out that attempts to provide increased capacity for adaptation to climate change can make some people who are vulnerable to climate change, even more vulnerable. The article does not seem to use ideas of complex systems which could be helpful to it.

However, it is worth looking at what they find are the main causes of increasing maladaption.

Problem of Evaluation

Their first assertion is an obvious consequence of working with complex systems. It is hard to know in advance what a successful adaptation will look like, and hard to measure adaptation, as it is ongoing. Adaptation is dependent on circumstances, and the circumstances are changing, as well as impossible to describe fully. So we may not know in advance if the project will work. We only truly know if an arrangement is adaptive, if it succeeds or fails in the future. Ongoing attention is required.

This is rendered even more complicated as evaluations are interpretations and tend to become political. Who is making the evaluation and what is relevant to them, or irrelevant to them? If the people who evaluate the program are the same people who benefit from it, then they may be likely to ignore the problems it creates for others.

However, this inevitable problem with complex systems, does not mean we cannot predict likely causes of failure.

Increasing Maladaption

First: when adaptation reinforces existing vulnerability.

This seems a largely political issue. Those who are most vulnerable, are often the ones with less access to power and visibility. They tend to be discounted or unseen, for those reasons. Those with power, ‘education’ and training tend to be able to get themselves noticed and set the adaptation agenda, or take advantage of that agenda. In this probably normal case, the intervention is likely to reinforce inequalities and vulnerabilities in the society.

In São Tomé and Príncipe.. an externally funded adaptation intervention – that aimed to increase productivity through agricultural modernisation – was only offered to those who had land, ignoring the landless. The landless are often considered more vulnerable to climate change precisely because their livelihoods are less secure. Therefore, such an approach marginalised them even further [and probably made them relatively more vulnerable, and less capable of supporting themselves in changing circumstances.].

In other words it is often useful to look at the dynamics which have produced both the problems the different levels of vulnerability in the first place. Not looking for these differences will likely reinforce them.

While it may seem that it is a small price to pay to have some small(?) number of people suffer to benefit the (supposed) vast majority, what we should know from complex systems theory is that the small number of people can serve vital functions for the system as a whole, and so there is no guarantee the system will work as well without them. It may become more vulnerable in general, and is unlikely those high in the hierarchy have that knowledge.

In cases studied by colleagues of mine, renewable energy farms in India, can give landholders rent, but deprive the landless of any form of income, because they are now prevented from working the land belonging to the landholders – this will render them malnourished, open to disease, restless or forced into the cities – which may not help the community as a whole. Farming skills, traditions and community bonding rituals will probably decline, also leading to greater vulnerability for the whole community in the long run. In some cases, it appears that fake contracts can be issued and people who think they have leased out their land find they have officially sold it.

Second: adaptation projects can redistribute vulnerability

Perhaps some people who were not that vulnerable are now made vulnerable by the project. We can also expect that these people are probably marginal to the hierarchies, and to the aims of the changes being made.

In Vietnam.. hydroelectric dam and forest protection policies to regulate floods in lowlands at first appeared beneficial for reducing vulnerability to specific hazards there. However… these policies undermined access to land and forest resources for mountain peoples upstream.

Again this kind of result is common outside development projects. For example, with mining. People who could use the land on, or nearby, the mine, no longer can use the land or are poisoned by the mine, becoming intensely vulnerable. Similarly hydroelectric projects can change ecologies and displace people from independent sources of survival. It is important to remember that these kind of ‘unintended’ effects are not unique to climate projects. They are common to all kinds of business and development projects; they are likely common to any kind of process which generates a hierarchy of benefits and disbenefits. The main difference is that people in climate adaptation projects are more likely to be troubled by the consequences.

Third: projects can create new sources of vulnerability and dependency, or intensify old causes of vulnerability should the system fail

The project encourages dangerous behaviour, if the system fails.

irrigation may bring short-term benefits by ensuring farmers a harvest, but if drought frequency is going to increase then the water table will continue to decline. Thus, encouraging reliance on water that is not guaranteed will bring about maladaptation [and probably conflict over water. Few water supplies can be guaranteed in a changing climate. Water supplies are also often important with solar energy, as the panels have to be clean to function at their best – this is shy deserts are not always the best place for solar farms.]

italics added

The investment costs, in time, energy or finance may produce lock-in. It may leave people without energy or money reserves in times of trouble, or when the new system collapses.\

in Bangladesh… construction of levees to protect people from tropical cyclones, storm surges and sea level rise can create a false sense of security and encourage more development in high flood-risk areas.[which increases the likelihood of severe crisis if the levees fail]

I have no idea how you avoid this. Putting in levees to protect those already living there, seems like a good idea, but it will encourage people to move in. I guess if you build the levees you cannot stop maintaining them. So it has to be thought of as a continuing use of resources.

Four: Retrofitting to fit previous developmental work, by the organisation, the community or others

This is undeveloped in the Resilience article, but it is a form of lock-in and seems a normal human trait to try and build on what you have built previously. It is what you know, Powerful people have probably benefited from it and will encourage continuing with it. They will agitate through their friends and associates to continue in a similar line. Previous projects make make certain actions easier, and other actions more difficult. You have to be prepared to admit mistakes, and say that money was wasted. Recognising complex systems means recognising that previous work is perhaps no longer useful, or no longer the way ahead, as it did not work out exactly as expected.

The project changes the situation and traps people into vulnerability, or continuing with a project which would be better abandoned.

Summary

Some main causes of problems can be listed:

  • The projects ignore social diversity of experience, livelihood and risk, and the ways that these are distributed
  • The projects get caught in the social hierarchies (local and non-local) and reinforce existing inequities of risk.
  • Vulnerable people are ignored or not perceived until too late, and the likely and actual effects of the project on them are ignored.
  • The projects reinforce hierarchies of knowledge, because the ‘educated’ know how to deal with bureaucracies. law and form filling, again increasing the possible vulnerabilities of those towards the bottom of the hierarchy.
  • The effectiveness of the project can depend on it being evaluated positively by those high in the hierarchy.
  • The projects support previous development work, or work by the organisation introducing them, rather than adaptation. Lock in of development.
  • The projects take energy, money and attention from other, or related, problems.
  • Short term benefits may increase the risk of long term crash.

Solutions

Rather disappointingly they present very few solutions.

Co-design is good, but if it gets caught in politics, or the organisations ignorance of those people likely to be affected in harmful ways, then nothing changes. I would imagine that workers in the field would already be aware of the problems of political capture.

Focusing on the effectiveness of money that is available is liable to get caught up in neoliberal assumptions (such as generating private profit is good, or the market generates the best result), rather than in functional adaptation and resilience for everyone. Who is to evaluate the effectiveness of the money being used? This gets into the usual problems. Money is not irrelevant, but it cannot be the dominating factor, otherwise there will always be pressure to cut back on expenditure, and deliver a cheap project which may fall down later, when it is someone else’s problem and expense.

I’d suggest that ethnography and surveys be used to find out, who is likely to loose, by working out how the population survives, and has adapted to the local ecology. Who seems likely to be left out, to become more vulnerable? and so on – and that will often require detective work, as vulnerable people may have learnt to avoid “officials.”

All projects should consider the effects of possible changes in the weather. This is not a determinate prediction, but if it seems that water will become scarce then a project which depends upon plentiful water, such as hydro power or coal mines, are probably not a good idea. Conservation of water is more important in that situation. This issue of changing climate should be obvious in climate projects, but it often seems not.

The realisation that unintended consequences of human action are normal and should be expected, leads to the obvious point that people should look for them, and modify their adaptation policies as a result. If you don’t look for them you probably won’t observe them until too late.

Addenda

One of the real problems is the common ‘positive thinking paradigm’, in which you ignore problems, because recognising problems supposedly creates problems, or it would stop you from progressing the only way you know how.

This can be seen in the common idea of complex adaptive systems.. Yes complex systems are evolutionary and adapt, they just don’t have to adapt in the best possible way for humans. Deserts are often the results of adaptation, and are hostile to most city dwelling civilisations, unless they have contacts elsewhere. From the human point of view, complex systems can be maladaptive. If climate resilience projects are needed, then the chances are high that we are dealing with maladaptive systems somewhere.

The same kind of thing occurs with neoliberal markets. The most efficient results of the market does not have to be in the long term interests of humans, or even the interests of players in that market. The interactions which make up ‘the market’ are a mere subset of the interactions in the world’s ecologies. It is the ecology of the planet as a whole that determines what is ‘rational’ and what will flourish, not the market alone.

That is why the idea of maladaptive systems, and the normality of unintended consequences are important.

Clearly I need to read the proper article, and will make changes if necessary.

Covid and Fascism

February 11, 2021

I keep reading people who argue that Lock-down to defend against covid is a form of Nazism, and that it is State tyranny.

It may be a form of unwanted intervention, but it hardly mobilises people to fight for the State and business which is the classic purpose of tyranny. In fact it prevents that from happening, makes the State unpopular amongst quite a large section of the population and crashes the economy, for no purpose except for slowing the spread of covid.

It seems to me that real fascism involves, something like the following:

  • Intense nationalism and anti-globalism.
  • Claims that the leader can make the country great again (whatever that means).
  • Rewards go to the elite in-group. Constant cronyism.
  • Finding out-groups they can denigrate and attack to blame for things that go wrong, and use to build in-group loyalty.
  • Encouraging racism, to help build national in-group.
  • Strong borders to keep out outsiders.
  • Denigration of anyone who disagrees with the leader.
  • Purging the party of anyone who disagrees with leader or stands up for principles.
  • Encouraging violence against those who disagree with the leader.
  • Hatred of ‘intellectuals’ – that is anyone who disagrees with the leader, or who might have specialist knowledge that suggests the leader could be wrong.
  • Alleging that media which is not 100% behind the leader it is biased fake news. Being 95% behind the leader is not good enough.
  • Lies, lies and more lies. Truth is whatever helps the leader get victory.
  • Claiming democracy is, or elections are, a sham if the leader does not win.
  • Trying to produce the ‘correct’ election results through intimidation of officials.
  • Mobilisation of the people to support the State and/or business.
  • If weak people die because of the mobilisation, its not a problem. It is their fault; they were to old, too unfit, decadent, of weak parentage, etc….
  • Encourage aggressive masculinity.
  • Law and Order. Law and Order, with violent enforcers.
  • Increased military spending.
  • Eventually a war.
  • Being supported by people who claim to be neo-fascists and white supremacists.

By everything real that I know of, Trumpism comes closer to fascism, than does a State applying a traditional method to slow the spread of a deadly pandemic.

Difficulties of Dadirri

February 7, 2021

Let’s be clear I am not an Aboriginal person. I’m not inducted into culture. I have received no training from any Elders. I don’t even know how common something like Dadirri is in Aboriginal culture in general. What I’m saying may be complete rubbish.

However, it still seems to be important to say it, even if you just take it as based on my experience alone. However if you think, or know, I’m wrong then you are welcome to say so in the comments, so we all can learn.

Fear of hostile others

It would seem plausible that it would be difficult to practice Dadirri with people who you fear deny your right to exist.

This probably happens for Aboriginal people much of the time.

You, and others, could feel threatened, even when the threat is low, because of your expectations of threat or of rejection.

It would happen if Democrats, Republicans and Trump supporters sat together. It could happen if people gathered around climate change, mining, or ecological destruction.

On many occasions, at least in my experience, although people may abuse each other in general as abstractions, or in particular online, or if they are showing loyalty to others, they are not that comfortable doing it in person. On the whole, if they don’t feel threatened, most (not all) people are happy to be peaceable. There will be those who panic at seeing this peacefulness and who will try and stop it, and there will be those whose power or wealth depends on mutual hatred, and they too will try and stop it, and there are those who get bored or frightened if there is no confrontation. But peace and listening could be possible. Even if you appear to achieve nothing, by being there you might have started a process of change.

Sitting with those you feel may be hostile, may not be the first thing you want to do. Try something easier.

Knowing what you will hear

Perhaps the greatest impediments to real listening is thinking you know what you will hear, or only wanting to hear a limited range of things.

You may only want to hear peace, when peace is not the only thing being felt. You might want calm when it is dangerous. You may want to hear appreciation of yourself, when there is suspicion. You may think you know the solutions and how to proceed, and only hear agreement or disagreement. You may interpret others as saying what they are not intending to say. You may only hear what you intend to say, without hearing how it might sound to others.

You may feel sensations, and run away from them, rather than accept them.

The point is welcoming acceptance of anything. Not rushing to comment, not rushing to interrupt, not rushing to praise or blame. Not rushing to solutions, or to getting the whole process over with. This does not mean acquiescing to suppression, to keep peace, but it may mean recognising what is happening. Dadirri takes as long as it takes. Nothing else is more important.

Respect for all beings, is a good start.

Demanding agreement

You may want agreement. Agreement is nice. It may not happen. While you are demanding or requesting agreement, or aiming for agreement, it can be difficult to hear others who disagree.

Disagreement may need to be heard. You may learn from it. Those disagreeing may perceive something you don’t perceive.

There is no need for agreement Now. Agreement may result when you stop needing it to be there.

If people disagree, they may do different things. That is their right. It is also part of the variety of life and existence. It is not unnatural. You may still be working together, in different ways.

Listen to nature

Whatever you might think, wherever you are there is nature. In a city there are insects, and bacteria and other humans, and probably weeds, trees and some birds. There will be noises. Even in solitary confinement, in a totally antiseptic room, there is yourself, and the sounds your body produces, and you are part of nature.

Start with listening. Again not assuming you know what you will hear. Listen without interpretation, or demands. If ‘nothing happens’ then that is what happens. Listen to your feelings, your body sensations, listen to the images and imaginings that arise, they may have something to say (although you do not have to agree with them, you can listen to them); be receptive to what is. Welcome what makes itself available. Do not push it, or try to make it change. It is to be welcomed, and accepted, despite discomfort. It will probably flow to some other feeling, if it is attended to and left alone, or not pushed or pushed away. If its too strong, then apologise and move on, if you can.

Whatever gets in the way of you accepting what is and how it flows, can also be accepted and listened to.

Dadirri could never stop. There is always more.

Even this may not be easy, but it might be where you start.

Very little that is worthwhile, does not seem hard at the beginning.

Dadirri, Complexity and social pain

February 6, 2021

One of the things I like about complexity theory, is that it admits what we can observe, namely that the world seems largely and beautifully ordered, yet it also seems chaotic and random: that life is painful and joyful. We of course cannot prove the world is random, because there could always be an order that is hidden, but we cannot just argue that because there should be an order that is hidden, there is no randomness. I’ve previously suggested that we don’t know whether the sense of multiple possibilities and unpredictability is in the nature of reality or in the nature of the tools we use to make sense of reality. The main point is that there is a lot we cannot fully understand, we may just have to live with it as best we can, and this can be hard.

If God exists, then God likes and wants variety, disruption and surprise for us. The best we can do is to make islands of order, by working with the unpredictability, or the nature of the world, rather than against it. That is we recognise limits to our control.

Emotional Pain

One of the problems complexity points to, as does depth psychology, is that if you suppress pain, disturbance or chaos, the relief will only be temporary. The chaos will surface somewhere else, perhaps in another form, and very likely will be more disruptive. We do not solve a long term problem by hitting it or ignoring it. This seems particularly true of emotional pain.

Chaos and emotional pain need a different approach, they appear to need Dadirri. Pain needs to be listened to. Not magnified, not feared, but attended to. Sat with in the context in which it is found. If it is pain at work, then sit with work, listen to work, and so on. Do not ignore the pain.

It may be the case that long term emotional pain comes when we are suppressing something essential for us. Keeping this something in check may be necessary, or it may be purely artificial and social (a matter of suppressing to fit in with our groups), but in either case, suppressing awareness of pain is bound to lead to chaos of some sort. We may be driven to do what distresses us, and what makes no sense to us. The pain may shield us from the pain of being suppressed by others, and perhaps makes us complicit in suppressing others.

Gently listening to the pain without criticism and retreat, can lead to what we have made unconscious. The pain can be shielding us from our deep wisdom, which would cause us to change our life, or change our approach to life.

Emotional pain can feel like ours alone, but it can also be collective, and shareable. When it is consciously shared it can become a public movement. The problem here is when that collective pain is used by a leader to control their followers, and to scapegoat others who have little to do with it, not to follow it to its source.

Social Pain

Black Lives Matter was a protest which grew out of shared pain. Pain that people were being shot by police apparently because their skin colour meant they did not matter. Pain that black lives in general did not seem to matter. Pain after long series of recurrent abuse. Sometimes this abuse may seem trivial, but the point is that it was repetitive, and it seems black people are generally not respected by the dominant groups. And of course, the response of many white people, was that this was all trivial or exaggerated: “All lives matter” implying “we suffer as much as you.” Indeed this may even be true, but it still implied there was no need to listen to black people, to sit with them and share their pain; their specific histories and experiences were being made socially irrelevant.

President Trump could have lead the way. He could have said there is a problem which we need to solve. He could have said to his followers, “let us listen to these protesters, as we are all Americans. We need to take what they tell us seriously, we must make sure we are with them on this”. People could have sat together, and shared presence. That might not be perfect, it might not have worked, but at least it would have been a recognition, and a start.

Of course Trump did not do this. He did not listen. He did not even offer rapport. He blamed Democrats and protestors for disorder. He portrayed their pain as a threat to the USA, and tried to shove what he saw as disorder down. He offered himself as the only person who could restore order, and that the way forward was repression. He appears to have decided that his power depended on being seen as strong and suppressing disorder. This probably worked to an extent and gained him respect in white supremacy movements, but ignored the problem. He did not solve the problem, and tensions between black and white Americans have probably intensified.

This is not just a Trump issue. This is how Western culture has worked for a long time. This is how we react to what we fear.

President Biden appears to face a similar problem with Trump supporters. They are clearly showing emotional pain. Now you may say an important difference is that the explanation for the pain of BLM protestors was based on real events, while the pain of Trump supporters seems based on fictional events. They think an election was stolen, when it seems more likely that Trump tried to steal it himself and lie about the results.

Nevertheless the pain of loss is genuine, and expresses other pains. The chaos should not just be suppressed, or hidden and left to flourish were it can be used by those who are unscrupulous, which is what has happened before. Yes listening is a risk, and it may not work, especially if the listening does not seem genuine, or seems like an attempt to denigrate them.

Those who support Trump, support him because they saw him as one of them, and as someone who listened to their concerns. Someone who recognised the pain they felt. The pain of declining, or stagnant, incomes and status. The pain of medical debts and bankruptcies. The pain of being ignored or mocked by elites. The pain of feeling their country was no longer theirs, that it no longer made sense. The pain of life being unpredictable, but usually without return. The pain of feeling victimised. The pain of knowing their children will probably have it harder than they do. The pain of complete frustration. The pain of wanting revenge.

These are all real pains, and they are pains shared by many Americans. And sure Trump is never going to do anything about the causes. He continued the pattern of increasing the wealth of the wealthy, and poisoning the Earth and its peoples. He also tried to shut down dissent. But it appeared they could vote and act, and something precious, and lost, might return.

Biden would be wrong to follow Trump’s lead, even though desire for justice is probably strong. America needs a path of reconciliation. This means listening to people and sitting with them. Finding the causes of pain, and facing the pain, and helping people reconnect with their wisdom, and helping people to find a way to act and deal with their pain and problems. This will be difficult because some media and politicians find more power in stirring up that pain and forcing it to be unresolved, than they do in healing it; this is perhaps the visible part of the neoliberal conspiracy to boost corporate power, and it will be active. Dadirri will be difficult, but that does not mean it is not necessary.

The emotional. perhaps spiritual, pain of normal Americans has been ignored.

Furthermore, the results will be unpredictable but, we can more or less guarantee that, if we do not listen then the situation will get even worse, and much of what makes the US valuable will collapse, as the pain returns, less able to be pushed down..

The same is true of climate change. That is an emotional pain for those who see the world being destroyed, and its an emotional pain for those who deny the world is being destroyed, but fear their way of life is being destroyed for political gain. We need to listen rather than to shout, and we may need to listen to the world as a whole.

Dadirri means we take others seriously and we listen. It is more important to listen than to speak, until the insight comes.

Why is social theory often ‘leftist’?

February 6, 2021

Despite the tendency for easy answers this is a difficult question, partly because there is no simple distinction between left and right. There can be hard distinctions between, fascist, conservative and pro-corporate thought for example, or the utilitarian liberal and socialist trends of the left.

In general (but not always) the right is pro-existing-hierarchies and authority, and the left is against those hierarchies and authorities. As I’ve said before, parties can switch position, depending upon who is winning, or how radical they wish to appear. Trumpism for example did not challenge corporate dominance in general, the capitalist system, the power of wealthy people, the sense of hierarchy in the US, or the idea of authoritarianism – it just challenged the power of corporations who were not wildly pro-Trump, ‘elites’ who were not pro-Trump, wealthy people who were not pro-Trump, media which was not pro-Trump, attacked protest by non-Trump supporters, and excused racial and sexual discrimination. On the other hand, a non-US citizen might say that the US democrats are largely a party of the Center-Right. In terms of the questions, there is also a real distinction between social theories such as sociology and economics.

It is reasonably obvious that mainstream economics is dominated by pro-corporate thought and aims to justify corporate power- and we could say, “well that is the type of thinking the corporate sector pays for, approves of, and that’s what it gets.” As a result, we end up with ‘social policies’ that reduce social life to a particular type of economics only, which make business the only relevant part of social life, naturalises corporate power and wealth, and aims to break up any opposition to corporate dominance – partly by suppressing consideration of any power or structural dimensions or, if you prefer, by the suppression of any ‘social considerations’ at all. In my view, Libertarian social thought tends to be of this type, although there are libertarians who don’t fall for that particular trap all the time (see C4ss), but they are rare. As opposed to standard economics, there is also political economy which tends to be more left in orientation, but it is extremely marginalised in mainstream thinking, even if it describes economic processes much more accurately (again in my opinion), and refuses to arbitrarily separate economic from political and social processes.

Given right-wing dominance of economics, then why is sociology, by comparison, more left-wing in orientation? Why is it not almost completely bought out like economics?

Partly because it is really hard to study corporate, or wealth elites, without being part of them or just flattering them. Even a person who has worked for years to be a trusted servant will be left out of all kinds of events. And the wealthy can take revenge, if they don’t like what is said about them.

As a result, historically, sociology and anthropology have developed studying people who are workers, marginalised, ‘colonised’ and so on. Given this happenstance, you would expect the studiers to develop a degree of sympathy for the people being marginalised, oppressed, impoverished or subject to arbitrary authority. This sympathy is intensified because the dominant groups rarely, if ever say they are being oppressive; they say they are carrying out their oppression and theft in the name of a greater good, because they are more talented, because God placed them there, or because they are looking after the oppressed. This tends to make the studiers somewhat cynical about the dominating classes, and any social ideology which asserts all is well and that the powerful deserve their power and privilege (which means the researchers tend to be leftish or centerist).

One response to this in the early days of anthropology was to argue for a derivative of conservatism, which was called ‘functionalism’. This asserted that no matter how irrational some indigenous behaviour looked to the colonisers and the military and western business, it was actually really important to the functionality of the society. You could not go around disrupting things and expect people to remain happy, content, or accepting of colonial domination. You really needed to understand people and respect them, to rule well. The best form of rule was largely to leave people alone.

We can see such conservative thinking in Edmund Burke – the idea is that society develops customs, traditions and behaviours which have a social use and contribute to social stability. With this attitude, Burke could also see the oppression and criminality of the East India Company in India and fight against it for years. This kind of conservatism does not take a pro-corporate position, because on the whole corporations will profit wherever they can, and if that profit is destructive of society or environment that consequence becomes entirely secondary – something no real conservative would believe.

Indeed, we might need to explain why it is that destructiveness has become so acceptable to pro-corporate people, especially when in some cases it seems suicidal.

Interestingly enough in the early to mid 20th century there were many social analyses which were conservative – things like ‘social credit’ (Douglas), ‘distributism’ (Chesteron, Belloc), ‘guild theory’ (Penty) and so on, but they were not pro-corporate and got wiped – although the people introducing GK Chesterton’s collected works for the Ignatius Press, pretend Chesterton would have approved of modern US capitalism – which is not at all likely. These movements stretch back to nineteenth century ‘patriarchal conservatives’ like Thomas Carlyle, and John Ruskin; the latter of whom insisted that a socio-economic system which did not increase wealth of the soul and beauty as part of its values and processes would be destructive. Ruskin seems to have ended up more influential on the left than on the pro-corporate right for what seem like reasonably obvious reasons… but Ruskin does tend to be a bit patronising and this gets in the way of reading him sometimes.

There is also the conservative social thought which argues that an elite or aristocracy should be trained to rule, because most people are not capable or interested in ruling. Once you have started to argue who this elite should be, and what they are protecting, the interest is more or less over, and this position is hard to justify to outsiders. Louis Dumont argued that Western Sociology was inadequate because it took equality as its starting point (which is disputable) while human beings are naturally hierarchical. I’d agree humans tend to be hierarchical; the question is how different the levels of hierarchy are, how immobile they are and what kind of conditions reinforce extreme authoritarian, exploitative or harmful hierarchies – which I guess are leftist questions, although they seem neutral enough 🙂

Sociology has been more left in orientation because the dominant pro-corporate form of the right, wishes to deny relevant social facts such as class, oppression, misery and so on, and claim that the current form of social life, only needs less control by the people over ‘the market’, together with more corporate power and all will be well again….. Sociologists tend also to be suspicious of ‘nationalist’ social theory because there is a documented tendency for ‘the nation’ to be a historical construct rather than an eternal reality, and because nationalisms have tended in the past to lead to authoritarianisms (proto fascisms), victimisation of outgroups, and war, because most nationalisms seem to need to construct outgroups, who can be slandered, or treated with contempt, in order to reinforce the idea of the national race being an important and superior group.

You could simply say that on the Right, pro-corporate social thought is false and only aims at building and justifying corporate dominance; conservative social thought was taken over by the left, or largely abandoned by conservatives; and fascist social thought is oriented towards getting people to follow the leader and attack some approved out-groups to make ingroup loyalty. That is it.

Despite this, there are many varieties of social thought in sociology and anthropology departments. My original professor in Anthropology was a well known anti-Marxist, an ideational functionalist and an early explorer of network theory, before it had been named. He was also a source of great encouragement to me.

One of my thesis markers was also a conservative expert in the work of Norbert Elias whose work I deeply respect. There are plenty of other people I have no idea of their political voting patterns, but they do tend to sympathise with people who are ripped off by the system.

So the reason why sociology tends to be leftist, is because of history, because of who they work with, and because right-wing social thought tends to support established authorities, the suppression of those people studied by sociologists and anthropologists, or is abandoned and rarely thought out persuasively in the Anglosphere because it conflicts with corporate power.

Responsibility for climate change: Companies vs. people

February 2, 2021

Are customers of fossil fuel companies more to blame than fossil fuel companies, themselves, for climate change?

I almost think this is a distracting question.

I guess there is a possible argument, that the poor little fossil fuel companies are just satisfying customer demand and should not be held responsible for anything they do, as they are complete victims and slaves to the market, but I don’t hear that very often. It is, for example, not as apparently common as refusal to acknowledge there is a problem.

However, if we think ecologically at all, then we know that companies and customers are bound together in systems. Without people buying the stuff which the companies promote and try to sell, then the system collapses, or transforms. Without people selling, promoting and profiting from the stuff, then people could not use it.

If customers move into electric cars, or ‘green energy,’ then demand will lower, and ideally fossil fuel companies will move into more profitable areas, or go bust – especially as it gets harder to find profitable fossil fuel sources (as it becomes more dangerous and more polluting, with more energy required to get the fuel).

In this case, customers include large customers, like factories, steel makers, aluminium manufacturers, coal powered electricity generators and so on. So the economic system that supports fossil fuels does not just involve people who put petrol in their cars, but other large corporate entities. Change (should we want it) has to involve them as well.

Unfortunately, we know that, if companies own the government (or significant politicians), are established and seem respectable, they will get massive taxpayer subsidies and bailouts to allow them to continue trading. Or they may get government support for continuing fossil fuel use, such as governments buying supply in the national interest, or subsidising purchasers – this is, after all, how capitalism works in practice, and the more pro ‘free market’ the government, the more free they often seem about transferring taxpayers’ wealth to the big corporate sector to keep the market going.

It should also be reasonably obvious that over 100 years of fossil fuel usage, will have set up systems of habit, regulation, distribution, technology and so on, that favours the use of fossil fuels and the happiness of high level people in fossil fuel companies and stock holders.

If you want to change the system, then you need to look at all components of the system, which includes consumers, companies, government, technologies, energy availability, pollution, ecologies (and undoubtedly other factors) and try to work out the least painful and quickest way of avoiding mass damage, or total system failure.

This is difficult, and often unappealing, because there is:

  • huge uncertainty in change
  • usually a large cost in change
  • powerful people and groups who don’t want to risk loss of that power or profit
  • a media which tends to support established corporate power
  • the possibility that, if we go first, other people will take advantage of us
  • huge cultural and symbolic resonance with fossil fuels, the founders of modernity. Heroic miners and entrepreneurs, lucky breaks, huge riches and so on.
  • potential acknowledgement that we, ourselves, are partially responsible for the problem, which can be morally unnerving
  • hope that we really don’t have to risk anything, or suffer anything, to get by.

Few people would want change from fossil fuels, if it was not for:

  • increasing difficulty finding and extracting fossil fuels (it is possible ‘peak oil’ has already occurred)
  • wanting to clean up poisonous pollution and smog
  • wanting to lessen environmental damage
  • wanting to stop climate change.

If you don’t care about these factors, or are taught not to care about these factors, then moving out of fossil fuels is low priority, and the potential loss seems extreme.

The problem is, in this and many other cases, if we don’t attempt controlled change, then we will have uncontrolled change thrust upon us, as the existing system breaks down.

As I have argued previously, in working with systems, we cannot proceed by dogma. We have to proceed experimentally, and observe what the results of actions are, and change our actions and responses as we go along. This is something people, in the West, seem to find difficult. That is another reason why practicing Dadirri might be useful, as is the joined process of sitting with our fears and griefs so we do not run away from them and the problems they know about.

Allocating blame is not the answer, but helping the system to change could be.

Dadirri and US politics

February 1, 2021

This post probably won’t make that much sense if you do not read the previous post, Dadirri and complexity.

I am not a US citizen, so take this as you will.

The US is, in my opinion, broken. Trump and the Republicans, again in my view, have broken it.

While I think Republicans should probably acknowledge this (given what they claim about being the party of responsibility), and it would make life easier for all if they did, it seems highly possible they will never do so. It would mean admitting they were wrong.

In our society, that seems hard for anyone to do. Admitting error no longer seems to mean mean you can now move on, and refrain from doing it again. Nowadays admitting error, is admitting a grievous sin and moral failing. It means loss of status and condemnation from your own, as well as the others. It is, effectively, wrong to admit being wrong. If you admit one thing you did was wrong, then everything you ever believed and did could also be wrong. People would laugh and mock you. You would be swept away by those who are more confident. If it feels good, do it again.

This is a kind of pathology of positive thinking: admitting a ‘bad’ supposedly makes for more bad to come. This means the ‘bad’ is never faced, and never acknowledged.

However, allocating blame, and contradiction, is far less important than acknowledging the brokenness, and sitting with that brokenness and all we feel and all that is. Blame, or reasoning it all out at the start, is not Didirri. Didirri or receptivity is openness to the reality of what is. It represents a pause, a being with whatever is present, an acknowledgement of reality, so we may proceed or carry on.

One possibility is that the US may never be repaired.

Perhaps some may not want it to be repaired, because it is useful to them for it to be broken, or because repair would admit the damage they caused. But this does not matter. Blame does not explain, nor does it heal, it may just reinforce the brokenness – especially if we start with blame.

The reality seems to be that Americans will have to live with that brokenness. They can be still, and open to possibilities that arise from that brokenness, or they can rush on and say things are not harmed or brush the harm to one side. What if we were open to that brokenness? To the possibility it may never be repaired, but we still have to live?

If we refuse the brokenness, we may never be receptive to solutions. We may never sit with those who do recognise the problem, or with any others. We may not be able to face the silence, and the possible confusion, or pain, of recognising complexity. But those who wish to move on peacefully have to respond to the situation and its full complexity and respond fully. We have to respond healthily to wounds, not ignore them or punish them. That takes Dadirri.

The problem is probably never the ‘them’ but always the ‘we’. We can act, but we cannot peacefully make ‘them’ act.

This is difficult. Society is not geared for silence. The media does not like silence, as they exist for noise, they exist for advertising, they exist for your involvement, they exist to tell you things. Politics exists for drama and noise, displays of conviction and condemnation, not for being together. Business exists to tell us what to do, and what to buy, and how important business is, not for a peaceful soul.

What in the US leads back to silence, to shades and complexity, to perception?

Americans supposedly believe in prayer. Can they sit with God and wait for silence to speak? Can they admit life’s complexity? Can people admit there is something to heal, which does not mean the others become like them? Can we surrender a desire for control, or to only see the ‘positive’?

Can people stop rushing? Will they listen, and by example of that listening, show the way?

Receptivity may not be easy, but we can all stop and start to listen, and be open, without demanding a result.

Anyone can start.

That might be enough to start something new.

Dadirri and complexity

February 1, 2021

This comes from the discussions in the ‘mythos’ group, and celebrates that thought.

I want to start by quoting Aboriginal Elder, Ngangikurungkurr woman, Miriam-Rose Ungunmerr.

The whole piece is short and can be found at:

https://www.miriamrosefoundation.org.au/about-dadirri

Its a bit odd to speed it up, so please read the whole if you can. She writes:

What I want to talk about is another special quality of my people. I believe it is the most important. It is our most unique gift. It is perhaps the greatest gift we can give to our fellow Australians. In our language this quality is called dadirri. It is inner, deep listening and quiet, still awareness….

When I experience dadirri, I am made whole again. I can sit on the riverbank or walk through the trees; even if someone close to me has passed away, I can find my peace in this silent awareness. There is no need of words. A big part of dadirri is listening.

In our Aboriginal way, we learnt to listen from our earliest days. We could not live good and useful lives unless we listened. This was the normal way for us to learn – not by asking questions. We learnt by watching and listening, waiting and then acting. Our people have passed on this way of listening for over 40,000 years…

There is no need to reflect too much and to do a lot of thinking. It is just being aware.

My people are not threatened by silence. They are completely at home in it. They have lived for thousands of years with Nature’s quietness….

Our Aboriginal culture has taught us to be still and to wait. We do not try to hurry things up. We let them follow their natural course – like the seasons. We watch the moon in each of its phases. We wait for the rain to fill our rivers and water the thirsty earth…

We don’t like to hurry. There is nothing more important than what we are attending to. There is nothing more urgent that we must hurry away for.

I’ve also been reading Raimon Panikkar on receptivity. A similar point is being made. It is helpful to humans just to be open, to listen, to be aware of whatever is happening, with no rush to judgement, no interruption, no necessity to understand immediately. To refrain from our words, and our criticism of what is – even when what is, seems to someone else presenting what we think is a misunderstanding.

Dadirri, or receptivity, is just listening and being, not judging, not interrupting, not interfering, not even attempting control or to get a ‘good’ result.

It seems possible to suggest that this is the first call of complexity – when we realise the world is too complicated to fully grasp. Just to sit with it, and listen, without thinking we understand, or even trying to understand.

By this listening we allow the complexities to exist with us. If we are split, we allow our split without shutting it down for what we think is the best result. We accept any dark thoughts or fears that arise, without condemning them, and without obsessing over them. They are there, they are part of what is. Without judgement. We accept cheerful, good thoughts, without praising them and without obsessing over them, or trying to stop them from passing. They are all thoughts. We sit and listen. We accept the noise of cars and drills, and jackhammers. They are part of what is. They may not be the wind in the trees, or the calls of birds, but they too exist. We cannot separate from what is, however much we wish to. We cannot understand everything, however much we wish to. Some understanding will be symbolic, and need not to be foreclosed.

What we might call ‘bad’ is present and a judgement. What we might call ‘good’ is present and a judgement. Recognising either can be a mode of force, if we push one side and suppress awareness of the other. In Dadirri, we just be open and receptive to what is, and what flows, and what becomes. As the Elder states: “There is no need to reflect too much and to do a lot of thinking. It is just being aware.”

It seemed to me that many of our problems stem from a refusal to be receptive or to practice Dadirri. From a desire to separate from, or control, what appears to be the case.

In politics we rush to condemn, rush to argue, rush to self-defense and justification, before we have even heard what other people are saying. We perceive people as opponents rather than accept them as just being. We take them as bad, as harmful. Indeed we will probably rush to condemn our opponents for rushing to judge.

We don’t just sit together, listening and feeling and receptive, leaving aside desires for control or victory. Perhaps this seems impractical, but as long as it seems impractical, the longer we will refuse to try it out.

One person, I’m sorry but I forget who, recently asked something like; “What if the Australian prime minister just sat with Elders, rather than told them what his policies were, or told them what to think. Wouldn’t that really indicate a change and a new mode of being together?”

Another story I remember, which I may have got wrong, was that a mining company was talking to Aboriginal people about what the company offered, and they were getting more and more worked up as the Aboriginal people did not speak. Eventually one person said something like “How can we reply till we have properly heard what you say, and thought about it?” They might also have added “and heard what country has to say”. Maybe the latter is just romanticism, but that is the point – there is a lot to hear, to be open to. And this is so, nearly everywhere.

You can’t make urgent decisions urgently, without full listening to all beings involved, and the web of their interactions, as best you can. And that takes time, and lack of pressure, lack of push to conclusions. Life is complex. That is its nature and life needs attention, openness.

“There is nothing more important than what we are attending to. There is nothing more urgent that we must hurry away for.”

It also means that you may change your course, as more listening proceeds and you hear what was previously silent or ignored by accident.

It is not entirely silly to say that the uninvited, or the excluded, will come back strongly and unwelcomingly, unless we are ready for them, or welcome them in advance.

Sometimes, we may have to recognise that something is broken and cannot be fixed. We still have to be, and be receptive to that brokenness. We may never be able to ‘fix it’, but we still may have to live with it, and not always automatically force it together when it is unwilling or incapable.

Receptivity means being open to the possibility that events appear unpleasant. It does not mean denial of what is. We cannot fix things if we deny there is a problem, or if we fixate on what we think is the problem, or jump straight into what we think is the solution, rather than being open to the complexity of the problem and its branching out all over the place first.

This slips into caution about positive thinking. Positive denial, is simply denial of what is. This is a refusal to listen, a refusal to learn, a refusal to accept what was unintended, or to acknowledge the ignored that came back offended. It denies complexity and life.

Denial is not receptivity. Denial, as I understand, is not Dadirri. Useful positive thinking is listening, and assuming that something will arise that can be enough at this moment. It is assuming no difficulty is too great, although recognises it may be difficult the less we listen. Receptivity does not deny difficulty, it allows what is to be what it is, and for us to feel the way forward slowly and quietly, and be open to the responses that are engendered by what we do.

It allows complexity to be, and finds the best way through.

Paying for Links

January 28, 2021

The Australian Government is proposing legislation which means that google, and Facebook, and presumably anyone else will have to pay for ‘using’ media items.

The problem for me is that Google and Facebook, do not (as far as I know) take media items and put them on their websites without acknowledgement, or steal articles as the government and its media backers allege. They put up headlines, possibly a lead image, perhaps the first couple of lines of text and a link.

Providing a link to a news media item does not seem to be stealing the product; it is linking to it – it is in effect providing a free advertisement for the content.

If a person clicks on that link they get taken to the site (unless it is behind a paywall). This then gives the publisher the eyeballs. It gives the publisher the advertising revenue and so on. If its behind a paywall then it may indicate to the clicker that the news is worth paying for.

Every article I’ve ever clicked on, on Twitter, Facebook etc works like this. Yahoo news may work differently, but I’ve always assumed they do pay- perhaps they don’t – that should be solved.

News sites who don’t want to get these free adverts can easily incorporate a piece of code into their web pages, and google, for example, will not collect the information and report it in searches. That way they easily get rid of the sense that google is stealing their news.

Most of the items, I see on facebook, are put there by people who think the articles are interesting and useful, and they, again, are encouraging people to go and read the article on the article owner’s website. This also counts as very effective advertising. It means that people I like recommend something, and that tends to be the most trusted advert.

Likewise, I can see that many online news stories use twitter posts as ‘evidence’. These link to twitter etc, but there is generally no need to travel to twitter to read them. This could be considered to be theft, and perhaps news should stop doing it. But I still think its a primarily a link, and it tells people that twitter is important and is good to use.

If I personally link to something someone wrote, I don’t think I’m stealing their work, I’m acknowledging it, or giving them some advertising.

The real problem is that if google and facebook have to pay for every item they link to, then surely every article online should also have to pay for similar links, links to evidence etc, then the sites will shut down. I cannot afford it for one.

The internet will die.

I guess Murdoch will be happy.

Endnote

There might be lots to complain about with google, such as it often does not appear to pay taxes on revenue generated in the country in which it sells the advertisements it carries. But that is a real objection. The Australian government does not seem to be interested in reality, just in stopping people from finding the news.

The 12 steps of neoliberal problem solving

January 26, 2021

If there is a problem which disturbs the established corporate sector and their hangers on, then try and deal with that problem as follows:

1) First: deny there is a problem.

2) Scream, shout at and slur those who say there is a problem.

3) If 97% of those who work in the field (economists, scientists, medical practitioners, ecologists etc) say there is a problem, then insist that the 3% who don’t, be given equal time. Hell, give that 3%, 80% of the time.

4) Call for problem recognisers to be dismissed from positions of employment. Call for the removal of problem data from government websites.

5) Hinder any attempts to do anything useful about the problem.

6) Complain solving the problem involves socialism and tyranny.

7) If the problem is so obvious it needs to be solved, then get the solutions to the problem to involve tax-payer subsidy of established industries and tax cuts for the wealthy.

8) Insist any other solution to the problem involves insufferable limits on peoples’ personal liberty to make the problem worse. Resisting recognition of the problem is vital and radical.

9) Fail dismally.

10) Argue that the failure to solve the problem, shows the Governments are useless and should not attempt to solve any problems at all.

11) Argue that everything should have been left to the private sector that did not want to recognise the problem in the first place.

12) Keep on as if nothing had happened.