What about how? What the sci-fi novels all miss

I have not read much science fiction. But the sci-fi books I have read usually fall into the “post-apocalypse” variety, such as The Road, Earth Abides, Parable of the Sower, World Made by Hand, and most recently, The Handmaid’s Tale. I read these stories out of my interest in what is likely to happen in the next few decades.

We are entering a New Great Transformation of the relationship of humanity to the complex of living adaptive systems (ecosystems) that some call Gaia – a sort of organism of organisms. The exponential growth of the global technosphere has forced that transformation and we must face its consequences.

Varieties of Dystopia

Some of the post-apocalypse stories are quite fascinating and imaginative. They all explore in one way or another what happens when individuals or small groups encounter an entirely new situation in which widespread devastation has become the “new normal.” They raise all sorts of human dilemmas, from simple survival and threats from others to the forging of new social relationships when the old institutions and infrastructure of the society they had known are gone.

dystopian image

Dystopia Maybe?

In every case, at least in the books I have read, the apocalyptic event(s) that caused the post-apocalyptic condition remains shrouded in mystery. Alluded to in various ways and extent, what actually happened is not very clear.

In The Road, for example, a father and son travel away from the center of devastation in search of some safe new place, scavenging as they go. We get the impression that some major act of destruction such as an intercontinental nuclear exchange wiped out most of civilization on the East Coast of the U.S.A. But we are given no specific information about the event.

In Parable of the Sower, we follow a young woman leading a small group north out of Los Angeles and the chaos of marauding gangs of bandits, violent neighborhoods, and unsafe gated communities, all of which are under siege in one way or another. Yet we never learn what caused that urban dystopia. It might have been a single catastrophic event or a gradual collapse of society; we are not told.

Earth Abides, highly acclaimed when first published in 1949, is a bit different. A young man comes back to the San Francisco Bay area from a personal retreat in a mountain cabin to find that nobody remains alive; a pandemic has hit the world and apparently killed everyone except him. He had accidentally become immunized to the disease by a snake bite from which he almost died. Eventually he finds a few other survivors and they confront a world as it was but without people. The story is a classic well-told adventure of coping. In this case, the cause was quite simple, if not fully explained.

In World Made by Hand, a New England village struggles in a dystopian condition in which many factors of human conflicts and political disorganization play a role. As competing groups vie for power where most modern technology was somehow lost or destroyed, we never find out what caused that condition or what could have prevented it as the characters struggle to shape a new local-regional political order. The conflicts in World Made by Hand has some of the flavor of an old western movie.

The most interesting question (for me at least) is, how would a transition to a post-apocalyptic world happen? The New Great Transformation of the world as we know it, which we have begun to experience today, involves the destabilization of ecosystems and climate our industrial economy has caused. The environmental chaos, now well on its way, has already begun to trigger economic, political, military, and social breakdowns of increasing intensity, all likely to interact and even reinforce each other.

The New Great Transformation and the Peril Ahead

The popular classics of the genre of dystopian novels all contain a combination of some of the following: a totalitarian or theocratic state, censorship, surveillance, erasure of history, anti-intellectualism, consumption and entertainment as escapism, extreme inequality, and destruction of individuality and aesthetics. Read 1984, Fahrenheit 451, Brave New World, even Hunger Games or Lord of the Flies, and you will see. Wait a minute, that list of dystopian characteristics sounds a bit too familiar…

Each post-apocalyptic novel I have read describes a different world than the others, but with often overlapping issues of human survival under extreme collapse of civilization and ensuing chaos or the rise of a totalitarian state. Some say science fiction is really about the present, but with imaginary advances in technology and totalitarianism.

Each post-apocalyptic novel I have read describes a different world than the others, but with often overlapping issues of human survival under extreme collapse of civilization and ensuing chaos. However, it seems to me that the most important and interesting question of the human condition today has to do with two things: 1) whether and to what extent people will finally realize that the world we have created is becoming un-survivable, and 2) what we will do about it.

Can we abandon our illusions of progress through corporate economic growth immediately in favor of a new creatively realistic response to the converging crises we face? Governments and corporations are the problem; they do not have the solutions. So is the industrial-consumer culture we have embraced. It is now up to people to counter the apocalyptic trend where we live. Our problem is not how to cope with an existing dystopia, but how to prevent the New Great Transformation from becoming one. That will require a great deal of hopeful realism.

The Three R’s of Resilience and the New Great Transformation

We struggle to achieve meaningful responses to the converging crises of economy, ecology, and climate, while fighting for social and climate justice. Remarkably, what appear to be the only remaining viable responses to the economic, ecological and climate crises also constitute the only viable means to achieve social and climate justice. We achieve both goals partly by overcoming the vestiges of the fossil-fueled industrial-consumer culture that remain in our thinking. We need a new paradigm for fighting the Trumpist resistance to community and human rights, adaptation to global warming, realization of food sovereignty, creation of green jobs, and the establishment of clean technology and transportation.

The New Great Transformation

We face another Great Transformation even more profound than that Karl Polanyi described in 1944. Polanyi explained the essence of the revolution of industrial capitalism as a systemic inversion of the former embeddedness of economic activity within the bounds of society’s culture. That inversion enabled the new economy to subordinate society and its culture to the requirements of industrial capital by enclosing land, exploiting labor, and commodifying money. The industrial era has run its course and now faces multiple environmental and internal limits, which are ushering in a new, poorly understood great transformation, not merely of society but of the entire global ecosystem as well. The human response must be as unprecedented as the transformation we face.

We are entering an unavoidable New Great Transformation in which human survival dictates not only a societal shift to renewable energy, clean technology, low-carbon transportation, and “green” products and jobs. We must make deep changes in how we live, where we live, to mitigate climate chaos while adapting to its growing destruction. We will find little success in resisting the resistance from the Trumping of American democracy by merely mounting a persuasive counter argument to rising fascist policies of plunder and injustice. Similarly, protests are necessary, especially of the scope and scale of the Women’s March and the demonstrations against the Muslim ban, but they are far from sufficient to achieve the social transformation we need.

The Three R’s of Resilience: Resist, Replace, Restore

The strongest and most viable Resistance will come from creating community Resilience built upon the Replacement of the fossil-fueled global industrial economy by forming ecological communities as we Restore local ecosystems. We must transform our communities, grounding them in both indigenous cultural roots and advanced appropriate technology.

Important networked social mobilizations such as “indivisible,” have already begun to resist directly the unconstitutional actions of the Trump administration, expanding traditional forms of protest. Yet, the best result of resistance alone is likely to be delay of outrageous political actions. Such resistance alone will not stop the escalation of Trump’s contemplated fossil-fueled resurgence of the corporate state. We must look to where we live to take direct climate action to replace the global fossil-fuel economy with located ecological communities. What are now in most cases mere residential enclaves highly

UrbanHarvest

Urban Harvest

dependent upon the global corporate economy must transform themselves into ecological communities by restoring at-risk local ecologies and building ecologically sustainable local economic productivity within the parameters of healthy local ecosystems. Such Replacement and Restoration are in themselves integral forms of Resistance, because they implicitly abandon corporate markets in favor of indigenous productivity. Together, they lead to the Resilience of located human groups.

We must abandon our (not always conscious) residual notions of establishing national and international “green” markets based on the utopian dreams of neoclassical economics. By what they do not do and how they misdirect us to high-tech grand illusions, “market solutions” of business-as-usual greenwashing become a societal death warrant. Sometimes markets get it right, as is the case of solar and wind gradually replacing coal and gas because they are more efficient and cheaper, and we must support such trends. However, time is of the extreme essence – we have so little left.

High technology and energy replacement within the existing neoclassical global corporate economy, such as “entrepreneurial Philanthropists” like Bill Gates propose, offer a monumentally inadequate response to the New Great Transformation of society and economy that is already underway. That path extends our spiraling down to climate chaos and societal crisis. Society must transform itself in unprecedented ways to avoid the extreme climate destabilization that would surely force societal collapse. People must take control where we live and make the New Great Transformation our own.

Transformation or Collapse

In the past, numerous instances of social mobilization and non-violent revolution have overthrown dictatorial regimes and changed societies, as documented so well by Peter Akerman and Jack DuVall in A Force More Powerful: A Century of Non-violent Conflict. Until the 2016 presidential election and its aftermath, that did not seem to be the issue. Nevertheless, at a national level widespread protest actions will probably yield ruthless state violence, even more aggressive than so far seen at Standing Rock, Ferguson and elsewhere.

The most viable response to the national political chaos will be driven by widespread local self-transformation. Local communities must assert community rights and municipal sovereignty based in taking local control and, for example, passing ordinances recognizing and enforcing the rights of Nature. Thomas Linzey and Anneke Campbell describe such efforts in We the People: Stories from the Community Rights Movement in the United States.

Save.Garden.NYC

Unity via Mutual Aid

Networked social mobilizations across the nation and globe are growing, though not easy to track. To be effective, they must embody forms of “Transcommunality.” John Brown Childs’ book by that name found deeply rooted structures of unity through respectful autonomous interdependence in the Iroquois Confederacy and other indigenous societies as well as built into urban gang-peace movements in Los Angeles, Kansas City, and elsewhere. The needed grounds for such unity in autonomous interdependency may lie dormant in some but more fully expressed in other diverse community actions for change.

Diverse examples of the potential for an emergent Transcommunality include community actions Sarah van Gelden observed across the nation and reported in The Revolution Where You Live. Other examples include the “50 Solutions” described in the 20th anniversary edition of Yes! Magazine. From a progressive labor-movement perspective, Gar Alperovitz advocates a parallel vision of autonomous interdependency in cooperative ownership and worker control to realize community interests in economic production, in What Then Must We Do? Employee owned business, municipal power grids, public banks, etc., all seek community control of essential societal functions in the public interest. Ralph Nader describes in Unstoppable: The Emerging Left-Right Alliance to Dismantle the Corporate State, how liberals and conservatives, when they set aside their ideological animosities, can protect their mutual community interests and resources against damage to their communities and ecosystems by the corporate state.

Many such trends are emerging from the ground up. We must be celebrate them, but they must also be recognized as elements of the incipient but necessary pattern of located human groups taking control back from oppressive global institutions (and their local surrogates). The globalized institutions of the corporate state have driven us to the brink of climate chaos, ecosystem destruction, and societal collapse, and we must replace them with located ecological communities.

Despite some differences, both Jared Diamond (Collapse: How Societies Choose to Fail or Succeed) and Joseph A. Tainter (The Collapse of Complex Societies) have shown that historical instances of societal collapse demonstrate the necessity of deep societal transformation for survival under conditions otherwise leading to collapse. If society fails to adjust its political economy and cultural practices to curtail destabilization of its ecosystem, collapse is inevitable. The difference this time is that the threat to society’s survival is global.

It is important in all this to recognize the enduring value of E. F. Schumacher’s inadequately appreciated concept of appropriate technology. Only by adapting forms of technology appropriate to local ecosystem parameters, can communities survive and thrive. In a post-industrial post-consumerist ecological society, we will have the advantage of a wealth of existing technological knowledge. But it must be revised, adapted, and used judicially in the context of local ecosystem conditions. To move to appropriate technology in support of community resilience, we must transform society where we live; in doing so, we may yet avoid societal collapse.

Small World, Big Change: Chasing the New Great Transformation

The cliché, “the world is getting smaller,” sometimes jumps right out at you in an incident or experience that is entirely unexpected. That happened to me one cool fall evening. My wife sat at a table at the entrance to the Torreon Marriott Hotel (a small part of a global story of transformation in itself), as I retrieved my jacket from the car. She introduced me to the gentleman with whom she was talking. Georg is some sort of international executive with BMW, who was considering an extended stay in Mexico to help establish certain BMW business interests there. He had just completed a seven-year stint in China. Georg speaks five languages and owns a home in the U.S. One crosses interesting paths in unexpected places in the small world of international travel. I sat down, anticipating an interesting conversation.

Naturally, topics ranged from cars – especially those “ultimate driving machines” – to international agreements on climate action. Georg confirmed how terrible the smog has been in Beijing. However, he assured us that it is getting much better since the government forced the move of over a hundred companies out of the city. Of course, that does not change the total carbon pollution resulting from Chinese industry, but it does provide a bit of relief to Beijing residents. Georg confirmed my impression that the Chinese, despite their massive current levels of carbon emissions, are taking a number of positive steps toward carbon constraint.

china-bad-pollution-climate-change-7__880-boredpandacom

Beijing Smog. Source: BoredPanda.com

I asked Georg if he knew of any incentives for conversion to electric cars in China. He replied that in Beijing today, a license for a fossil-fuel driven car is more expensive than the car itself, and it is very difficult and time-consuming to obtain. If you want to buy an electric car, the license is free and immediately available. Since a charging infrastructure is not yet built, electric vehicle drivers in Beijing can rely on mobile charging units simply by calling a company that will come and charge their electric car for a modest fee, while they work, shop, etc., at a particular location.

Like so many, Georg affirmed his bafflement over the U.S. election of Donald Trump. He indicated how ambiguous the consequences seem for implementing international agreements on climate action. We didn’t dwell on “The Donald.”

I suggested that development of battery technology seems to be progressing well. Georg confirmed my thought, stating that 250-mile range is available now and 350-mile range configurations are coming on line for production. For the U.S. that would eliminate the issue of range if we built a recharging infrastructure soon. However, in the U.S., the political climate remains dominated by climate denial, despite the incontrovertible science and growing public awareness. Politicians of all stripes talk of rebuilding the nation’s infrastructure, but they usually refer to roads and bridges for our fossil-fueled vehicles. Trump likes to assert that our airports are “terrible, terrible,” and need to be “modernized.” Airlines make public relations gestures around reducing carbon emissions, but no real plan to do so exists. Established economic interests dominate political decisions.

Mexico’s transportation sector is much like the U.S. Crowded cities with similar traffic jams punctuate vast open spaces. Neither have adequate rail transportation, except for industrial transport. In both, conversion to electric vehicles would require a deliberate government policy of establishing a network of recharging stations and incentives for conversion to electric vehicles. Of course, that will be a problem in the U.S. with its continued political culture of climate denial and fear of “liberal conspiracies” to control everyone by programs of climate action. Do we really have to leave climate progress up to Elon Musk?

The fundamental underlying fact is that humanity is now undergoing a New Great Transformation, much larger than the industrial revolution and vastly more crucial to our prospects on this planet. In 1944, Karl Polanyi, in his prescient book, The Great Transformation, predicted many of the problems that have resulted from the industrial revolution and subsequent proliferation of industry. The ecological consequences of globalization of the industrial system have reached far beyond anything he could have imagined.

Today we are already witnessing the early stages of a New Great Transformation that will change the role of humanity on earth forever. We must take action globally now if we are to make the big changes necessary for our own survival in the context of the converging crises that are leading to global chaos. We must act or suffer the consequences. The actions required themselves constitute a great social transformation.

We have already changed the world in entirely unanticipated ways. Vested interests in our increasingly suicidal path resist Big Change, seeking short-term profits while ignoring the obvious signs of a catastrophic future. Failure to take the extreme corrective actions needed to re-stabilize both the climate and ecological systems worldwide will be disastrous. We must take charge of the New Great Transformation; it is a matter of survival or extinction.

The world may be getting smaller, but its problems are getting much bigger than ever before imagined. We live within complex living ecological systems, long ignored by our economic and political elites. Our actions have destabilized those systems, yet we are utterly dependent upon them. That is the essence of our problem. Big Changes are already the reality we have inadvertently created. Our situation now calls upon us to change our behavior in ways that are unprecedented and very hard to imagine. The New Great Transformation is for humanity the point of no return. We must imagine a future that our world can tolerate.

Trapped by Finance Capital: Business as Usual While Planet Burns Part III: Creative Destruction

Humanity must minimize the chaos of a catastrophic convergence of accelerating climate destabilization, growing poverty and food shortages, armed conflict, and massive migrations around the world. Otherwise, while the old plutocratic order will be destroyed, nothing viable will emerge to replace it. A new form of “creative destruction” must occur for human survival. A new Great Transformation of humanity’s relationship with our earth systems has to happen. It will be very complex and difficult, and “success” is unpredictable.

While it is hard to imagine, a massive social transformation in all industrially developed nations is necessary very soon. Social transformation is no simple matter. How do you turn around the most powerful institutions in the history of humanity? How do you redirect the fundamental thrust of distorted economies? Well, maybe you don’t. It just might be that the only way to stem the tide of anthropogenic economic and climate destabilization is to resist its continued domination. But that resistance must be indirect, since the corporate state has a monopoly on physical power. Resistance must take the form of replacing the very institutions that individuals and groups do not have the power to directly transform. As R. Buckminster Fuller is often quoted:

You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete.

While that may not always be true, it certainly is when confronted by the overwhelming power of the corporate state and all the physical force that entails. The New American Revolution will be one of replacement, not of fighting the existing reality in order to overthrow or destroy it. In the intellectual history of economics itself we find a concept that recognized the destructive power of replacement through creativity. Joseph Schumpeter [1] popularized the notion of “creative destruction” in economics as a theory of economic innovation. It refers to a process within economies “that incessantly revolutionizes the economic structure from within, incessantly destroying the old one, incessantly creating a new one.”

The concept has since been used by orthodox neo-liberal “free-market” economists and politicians to justify the destructive effects of any innovation produced by technology or the investment of capital. Innovation may destroy environments or peoples’ livelihood or health, but that is deemed okay because it results in “economic growth,” the end-all of finance capital. Ideologically, it has been a defense of the unregulated right of finance capital to plunder the planet.

However, we may take the liberty of re-framing the concept of creative destruction in an entirely new light, given the circumstance we find ourselves in. We must turn away from the destructive economics of finance capital. We must resist its inherently destructive force by withdrawing from participation. We must replace it by creating new ecological forms of economics in local and regional contexts.[2] Economic systems exist only by people participate in them. We must form new human scale economic relationships, thus creating a new economy. If we do that on a sufficient scale, much of the perpetual-growth economy that finance capital sustains will inevitably be destroyed. Its markets will simply contract into oblivion. In Fuller’s terms, we must build “a new model that makes the existing model obsolete.”

The perpetual-growth economy driven by finance capital certainly is obsolete. By executing the innovations needed to create a new ecological economy, we will automatically destroy the old, mostly by ignoring it. It will wither away by disinterest and disuse. Now that would be a far more positive form of creative destruction than imagined by either Marxist or neo-liberal economists. Unlike them, we must realize that there is no inevitable course of history; there is no invisible hand or inevitable stages of development. We must choose.

Progress” may very likely come crashing down upon us – or not. It is our choice. We must create our new ecological economy amidst the ruins of financial capital. The path to human survival will be extremely difficult, if taken. The ‘business as usual’ alternative would be beyond difficult; it would be suicidal. We are at a crossroads between following the old path of ecological destruction by repeating the mistakes of our economic history, and forging a new path of creating a viable ecological economy that we can live with.
________
[1] Joseph Schumpeter, Capitalism, Socialism and Democracy (1942). New York: Harper Perennial, 2008.
[2] David C. Korten, Change the Story, Change the Future: A Living Economy for a Living Earth (Oakland, CA: Berrett-Koehler Publishers, 2015) conceptualizes a new way to envision human economies and to create them in harmony with the living earth systems upon which we depend for survival.

Can We Get There from Here? Stalling on the Path to Species Survival…or Not

You can find just about any message you’d like to hear about climate change. The gloomiest of fatalists: “It’s too late; we’re doomed; party on.” The science denier: “It’s the greatest hoax ever to deceive the American public; those scientists are just making these claims to get grants.” The suburban consumer: “It’s not my problem; is the mall down that one-way street? I need a new engine for my power boat.” The corporate ‘environmentalist’: “Buy more solar panels now!” Or the agri-business CEO, “corn-based ethanol is the renewable fuel we need, and it’s Roundup-Ready.” And on, and on…

So, what’s your message? Or, more to the point, what message do you believe and what are you willing to do about it? How about: “Global climate disruption is moving much faster than we expected. We must act decisively and quickly. We must demand that our so-called leaders initiate major national and international programs for climate-disruption mitigation and adaptation, now. But we must also realize how difficult that will be, since Congress is owned by the corporate, financial, and military elites who profit from the dying fossil fuel economy.

Facing Facts

In any case we need to take every action we can now in our local communities, since it is at least possible to influence local decisions. Otherwise, enough simply cannot be done before real climate catastrophes occur around the world. Many such regional climate disruptions will lead to societal collapse, mass starvation, climate-driven migrations, resource wars, and general chaos. “I’d really like a new swimming pool in my backyard like my neighbor’s, but maybe I ought to put in new weather stripping around those leaky doors and insulate the walls and ceilings in this old house. I could contact that local 350.org group and help them persuade the college to divest its endowment from fossil fuel investments.”  Or?

Many such actions can be taken. The “I can’t make a difference; I’m only one person,” excuse doesn’t cut it. Anyone with a basic understanding of what is happening is morally bound to act in whatever way they can. Without major human intervention into the degrading environmental conditions that humans have caused, we will soon experience the most devastating breakdowns of living earth systems not yet quite imaginable. To think otherwise is sheer folly – utopian delusions that only serve to further enrich the elites before the whole system collapses. As James Gustave Speth put it, “Soon it will be abundantly clear that it is business as usual that is utopian, whereas creating something very new and different is a practical necessity.”*

Replacing Business as Usual

Well, “business as usual” happens to be extractive corporate capitalism thinly disguised as Adam Smith’s small community freeholder individual entrepreneur capitalism that briefly existed at the dawn of the Industrial Age. “The Capitalism We Have” is a massive leviathan of environmental destruction and human exploitation. It is a politically subsidized corporate system for dominating the world economy. It’s goal is to concentrate wealth in the hands of the financial and corporate elites at the expense of the people and the planet. It extracts everything it can from the earth and produces as much waste as it can get away with. Via the corporate owned mass media it promotes its ideology of neo-liberal (laisse faire) economics of plunder and exploitation without restraint. Its political power prevents any serious reform, such as was modestly attempted in response to the Great Depression of the 1930’s with modest success before being cut off by political actions of the financial elite. Popular access to the national political process is virtually cut off. Most people know that something is very wrong but are largely cut off from real answers because of corporate control of most media.

The ideological debate was never won. Neither the socialism that was nor the capitalism we have reflects much about the ideological imaginaries of that debate. I have to conclude that the debate itself was entirely irrelevant as an exercise in seeking truth; it is pointless to pursue. It was only a weapon in struggles for power between private corporatism and state collectivism. What matters now is the real system that operates most of the world economy today. That system is trans-national corporate capitalism, which skillfully exploits the ideologies of individual freedom and entrepreneurial innovation and “small business” to cement ever more centralized corporate control of the politics and economics of most societies today.

The Path to Survival

Interestingly, despite all that corporate power over the economy, politics, and culture, more and more people realize that the system is not working for us or for the planet. Sure, many see no personal path to help right the system. But many in various sectors are taking actions in their own local interests and that is a good start. One of the most important steps now is to coalesce the range of movements for social and environmental change into a coherent worldwide movement working for a new Great Transformation that can save the living earth systems upon which we all depend.  That transformation will evolve as we struggle to fix the damage we have done and prevent as much further damage as possible.  The result, if we are lucky, will be a far more humane world.
_______
* James Gustave Speth, The Bridge at the Edge of the World: Capitalism, the Environment, and Crossing from Crisis to Sustainability. New Haven: Caravan Books, 2008.

Becoming Indigenous: Settling a Population Adrift in an Unstable World

In the modern and post-modern worlds, we are set adrift. Who now lives fully integrated with a clan, tribe, or other group ‘emplaced’ for many generations in a particular location and fully integrated into the ecology of that place? Nobody on my block! We are all individuated, barely a member of a family, and that family is probably scattered across the country, if not the globe.

Is that a problem? Very much so. For most people in the industrially developed nations – in the U.S. more than most – mobility is a way of life. Rich or poor, people move in response to economic conditions, and not always with much success. We have long passed the point where family or clan, or place for that matter, are more important than our job or a potential job. We are usually located in some corporate setting with hopes for a career path, not a geographic one.

Nevertheless, the coming transformation of the place of humans in the world makes what may now be thought of as “lifestyle” choices a matter of survival. The idea of becoming indigenous may be easily misunderstood. As intended here, it is meant not as a fashion statement, lifestyle choice, or sudden personal adaptation of native folkways. As time runs out for humanity to respond to the extant and looming catastrophic consequences of industrial pollution of the ecosphere, a massive reorientation will be necessary. The remaining indigenous peoples offer a potential source for guidance in designing a new way of living in harmony with the earth that may not otherwise sustain us. The world will be very different in any case.

Indigenous Peoples and Interest Groups

Until the dawn of the Industrial Era, people were organized around kinship. Economic activity and trade were an aspect of the life ways of core social groupings. Human groups existed in stable locations. People were indigenous. Most indigenous peoples left in the world today are the residual elements of populations that were colonized and/or enslaved during the colonial and imperial eras. Almost none are truly isolated from the industrial nations or industrializing nations that constitute most nations on earth. Some ethnic groups have retained a semblance of their traditional culture and stayed together in one area. More and more are reviving their language and cultural practices. But in most cases, the influences of the larger globalized economy are very powerful.

Most of us organize our lives around our jobs. What little time is left may be devoted to some special interest such as sports, hobbies, or other entertainments. As often as not, engagement with that interest is via a ‘flat screen.’ We are a culture of spectators, whether watching NFL games or even while engaged in the unreality of a “World of War Craft.” Our illusions are illusory. The illusions of indigenous mythology are real in their cultural functions of sustaining viable relations with each other and with the natural world. Many of the illusions of the modern/postmodern world are little more than dysfunctional.

Extractive Economics and Indigenous Culture

The displacement of everyone in industrial culture is an inevitable result of the endless extraction of materials for the endless production processes of the endless-growth economy. No place is sacred if profit can be extracted from the land or water. The expansion of industrial production that necessitates more and more extraction of resources for both energy and products has no internal limits. In fact, it requires that there be no limits. However, for decades now the earth’s systems have been showing us their limits increasingly in climate disruption and ecological destruction.

The blindness of industrial culture to the earth’s limits on the exploitation of ecologies and earth systems is precisely the opposite of the awareness inherent in the cultures of indigenous peoples. People who still live intimately with their environments directly perceive the elements of Nature that they must respect. Their long traditions are built around that awareness. The irony of the end of the industrial era is that as the growth economy accelerates toward its catastrophic end, only its victims can show a path to human survival. Only the wisdom of the indigenous peoples who industrial culture defines as “backward,” can even come close to salvaging some semblance of civilization from the fast approaching chaos.

Becoming Indigenous

The globalizing economic/political leviathan is in for a big surprise, and very soon. It continues to minimize the adaptations necessary to convert from fossil-fuel energy production to “renewable” energy production, with nearly no sense of the necessity of energy conservation. Yet nearly nobody involved recognizes that a viable place for humanity on the planet in the near future will require a total transformation far beyond anything currently contemplated. It will be such a vast reorganization of economic activity and social relations that the term “paradigm shift” is hardly sufficient.

The new indigenous activism of native peoples from around the globe has grown rapidly around the principle of climate justice. The connection between the destruction of local ecologies and the threat to the entire planet posed by the globalized economy is obvious to indigenous activists. Protecting local land and resources and defending all earth systems are synonymous to them. Wide cultural divides exist between indigenous peoples from Canada to Brazil, from Uganda to the Pacific islands. Yet they are united and work together in the struggle defending the earth against plunder by the globalizing world economic system.

Significant numbers of citizens in the industrially developed nations must “become indigenous,” but not by merely mimicking any particular native peoples. For us, becoming indigenous must entail a new recognition of the essential relationship of our species to the planet. We must also recognize that relationship outside the paradigm of the industrial era. “The old ways” can help guide us, but it will be difficult, requiring us to abandon many of the ideas and conveniences we daily take for granted and don’t really want to give up. We must build new understandings of the unprecedented transformation that lies ahead by learning what it really means to be an indigenous people. Such a creative reintegration of humanity with our world may be the greatest transformation of the human experience ever.

Apocalypse When? Revealing the World, If We can See It

The Next Great Transformation is inevitable. We live in a world that is changing, and that change is accelerating and increasingly undeniable, despite the efforts of the fossil-fuel and related industrial, financial and media elites to cover up the hard facts of climate science and economic failure in a shroud of denial. The direction of that change is not entirely clear, but it does not look good. Yet humans may be able to play a role in salvaging civilization from planetary disaster, if we can see what confronts us.

The nature and direction of the Next Great Transformation is not inevitable, though the evidence is increasingly troubling. But it may reach a tragic tipping point if humanity does not change the collective direction of its own behavior and do so rapidly. It is difficult to imagine such massive reorganization of humanity. Nevertheless, such a transformation of the way we live is a matter of survival. It may only be possible if we quickly revise our collective way of thinking and act upon what is thereby revealed.

Robert Jensen has presented an unusual assessment of apocalyptic thinking, entirely unlike the vision of the magical thinkers who see themselves as the “chosen” ones and expect a cataclysmic “apocalypse” any time now, in which all non-believers will be destroyed and the chosen few – which somehow always include these magical thinkers – will be saved and ushered into a new miraculous reality as the world crashes in upon the rest of us. These conclusions typically come out of revelatory imaginations and twisted readings of biblical scripture. Such fantasies are entirely at odds with Jensen’s understanding of apocalypse.

An apocalypse in the original Greek and Latin meanings of both terms, apocalypse and revelation, is an uncovering of hidden reality, a new understanding revealed, allowing hope through knowledge. The realities of climate disruption will be, without any scientific doubt, revealed to us all in the severity of the damage they cause, including the disruption of economic, political, and social systems which have been so dependent on fossil-fuel energy consumption. It is now only a matter of how extreme and rapid the catastrophic change will be and whether humans will be able to do anything about it. As a result of the elite’s cover up of this burgeoning reality, the whole culture has been corrupted by an imposed inability to acknowledge that, as Jensen puts it, “a large scale human presence on the planet at this level of consumption is impossible.”[1]

The falsifications of the fossil-fuel economic ideology will be uncovered as the economy breaks down from the consequences of its own dreamlike assumptions. Such revelations are inevitable as the old economic, political, and social systems collapse under the ecological stresses they have produced. The kind of apocalyptic thinking that Robert Jensen advocates would allow us to focus on uncovering the realities the elites do so much to deny. That would accelerate public awareness of the otherwise inevitable acceleration of global warming, so that humans could attempt to undo some of the anthropogenic climate disruption we continue to unwittingly cause.  Because of the lag between cause and effect, we will experience the damage due to global warming we have already caused; the big question is whether we will take it to the point of no return, to the collapse of civilization.

Whether Jensen’s kind of apocalyptic thinking can take hold and sufficiently reveal the urgency of his call to action soon enough for widespread human action to mitigate – not just adapt to – anthropogenic climate disruption is uncertain. But the only hope is to do everything possible to have sufficient impact to constrain the accelerating feedback loops that are rushing us to the wrong tipping point. What is most urgent now is to achieve a cultural tipping point resulting from a new awareness that will require us to mobilize humanity to prevent the planet from becoming uninhabitable.

________

[1]  Robert Jensen, “A Call to Action.”  Transcript of speech in Austin, Texas:  Alternative Radio (24 February 2013).