Showing posts with label Localization. Show all posts
Showing posts with label Localization. Show all posts

Revisiting an old friend

SUBHEAD: Coming back to this website is a bit like returning to Kauai after an absence.

By Juan Wilson on 13 August 2021 for Island Breath  -
(http://islandbreath.blogspot.com/2021/08/revisiting-old-friend.html)


Image above: French painting of "The Work of the Year", circa 1460-1475 From (https://www.pinterest.com/pin/107804984815741397).

It has been over half a year since our last post of an article for Island Breath. That is the longest hiatus since we began publishing the site. Much has changed in that time... In a way we are living on another planet. 

The planet wide ongoing pandemic is an obvious aspect of that change. But there is more than disease to worry about... we are in the midst of an overpopulation of the Earth by human beings that is a threat to all life on Earth as we know it. Our planet is in the midst of a transformation into something akin to Mars. 

Forget about human civilization being baled out by high-tech solutions or sensible long term planning. We have already scooched the pooch. The great greenhouse gas management of planet Earth by massive tropical jungles in Africa and South America have been consumed by human priorities. Fire storms are consuming northern forests, and the oceans have been strip mined for proteins.

There is no way to stop the freight train of transformation that we are riding. There is only "going with the flow". The way that works is that you you must be responsible for what is most immediately around you to be transformed into a thriving living self sustaining environment that provides food and shelter in trade for your sustained work.

You need to be situated to live off the resources you can walk to. And that will only work out if there is a collapse of the ginned up real estate development market for the rich who are escaping to their McMansions to live in Paradise and the push for "low cost housing"  for the serfs who mow their yards and fix their cars.

As the climate where you live becomes less friendly and reliable you will need as much green thriving trees and plants around you as you can get. Besides providing shade and holding moisture, plants will provide food and medicine and habitat for you and other nearby species. 

Well, it's good to be back, however I find myself quite rusty getting this blog post up and running.


 

Your Value Added Products

SUBHEAD: You made a more lasting value, like turning berries into jam, or a piece of wood into a bowl...

By Juan Wilson on 6 February 2021 for Island Breath  -
(https://islandbreath.blogspot.com/2021/02/your-value-added-products.html)


Image above: A gourd shell preserved and decorated for use in carrying water made in Kenya, Africa, for sale online. From  (https://www.secondvoyage.ca/listing/533640266/africa-gourd-calabash-kenyan-carved-jug)

It does not mean you have hack out a canoe with an adze or stretch a birch bark canoe from scratch. In this case "value added product" merely means making some item longer lasting and of more useful function.

It can begin with something you grew from a seed, or something you found on a walk. It often means producing, processing, preserving and packing a food product. It can also mean transforming something into a completely different utility, like a corncob into a tobacco-pipe or a calabash into a drinking-gourd. it transcends beyond being a bit of food.

Certainly, transforming various forms of the plants and animals that we eat into useful and more permanent items has proven both useful and valuable to people for millennium. Sadly, most of us in the 21st century have forgotten transform and trade some bit of what is around us into anything useful. It becomes trash,waste or garbage.

Among other things, my partner Linda has learned to make and package comfrey salve, macadamia-nut butter, and jarred bee honey produced on our 1/2 acre yard. 

Other kinds of efforts include fishing or hunting and having the skills to processing, dry and preserve the results. 

Beyond just food are such activities as transforming plants and prey into woven fabrics, cured wood,  tanned leather and feather ink pens. 

There is much to re-learn and master in order to thrive in the world we are abruptly going to enter. Once the funny-money checks stop coming and the Costco shelves are empty we better have a reasonable grip on the resulting future where we the Producer and not just the Consumer.  

Of course, there are whole other categories of activities other than making a meal and maintaining a home. Expertise in entertainment and medicine come to mind as areas of skill that can keep a roof over your head and a chicken in the pot. 

If you want that kind of life you'll probably will have had to already been practicing long and hard.

In any case, your value added products will be of use to you as well as to those who want them. Trading locally produced products will be the re-newed normal... And that will be a blessing. 

 

 

 

Another Bottle Neck Approaches

SUBHEAD: The inability to focus on (or even realize) the source of our near term extinction makes it more likely happen.

By Juan Wilson on 8 January 2020 for Island Breath -
(https://islandbreath.blogspot.com/2020/01/another-bottle-neck-approaches.html)


Image above: Photo of four women inside the indigenous fight to save the Amazon rainforest. From (https://www.dazeddigital.com/politics/article/45703/1/the-fight-to-save-the-amazon-rainforest-youth-activist-protest).

Before we get any farther let me say "Here's Wishing You Happy New Year!"

And that is about as optimistic as I can put it. I actually don't think this year is going work out as rosy as many are hoping. Why?

We are facing the results of our wild success as a species. We have overpopulated the world and consequently have demanded too much of the Earth's resources for ourselves.  This has meant the development of "agriculture" that consumes the forests that are the "lungs" of the planet.

It has meant the destructive acquisition as well as the poisonous consumption of water, minerals, fossil fuels and other resources. Add to all that - the pollution and contamination from burning and dumping all those resources once they are "garbage".

Okay, Okay! We are selfish monkeys too greedy to get out of our own way.

 Historians often categorize human history in the Three-Age System - Stone, Bronze and Iron Ages.

The Stone Age is the longest period of human history lasting from about 2.6 million years ago to about 5,000 years ago. During the latter part of the Stone Age agriculture was developed.
 
The Stone Age amounts to about 99% of human time on Earth. Most tools and materials humans employed were from found objects modified by hand - materials like stone, wood, grass, shells, bone, pelts and sinew made up all we had.

The Bronze Age began about 2,500BC. The relatively low melting point of tin and copper allowed Neolithic pottery kilns to produce bronze that was used for tools, decorations and weapons. During the Bronze Age writing began, in part to account for trading.

The Iron Age required the technology of higher temperature furnaces than the Bronze Age. The production of iron meant better tools and weapons. Larger more stable communities

But wait there's more... The Iron Age lead to the Steam Age, Coal Age, Oil Age and Atomic Age.

With each step "up?" this ladder human population increased, as well as our demands for land, resources and places to throw out all our crap. We have come to the end of that trail.

The only way for humans to flourish in the near future is to climb down from our high impact on Mother Earth. That is about to happen whether humans want it or not and whether or not the future even includes us.

We have been cornered before. See One Time Through the Bottle Neck - Ea O Ka Aina 7/21/10.

The article describes when humanity was reduced to a few families living at the southern tip of Africa eating shellfish and living in a mammoth cave 200,000 years ago.

We're coming up to another bottleneck and nobody is safe.
  • With the unemployed, uneducated, lower-class facing homelessness, no healthcare, opioid addiction, violence etc...
  • With the white christian, heterosexual, middle-class mired in debt, racial anxiety, self delusion and self absorption ...
  • With the elite, educated, privileged, upper-class worried about being over-run and fearful of total ecosystem collapse...
The real threats are the results of human beings snuffing the deciduous forest covering much of Mississippi Basin (North America), the killing the Amazon Rain Forest (South America), as well as the Congolian Rain Forest (Africa), the Western Ghats (India), and threats to the Tongass Rain Forest (Alaska) et cetera, et cetera.

My advice... find a place where the biosphere is thick and the human population is thin. Be sure their is food, water and shelter locally accessible. Go indigenous. Make friends. Share what you have and hunker down.

It's going to be a bumpy ride.

See also:
Facing Extinction - Ea O Ka Aina  5/4/19
Kunstler Predictions for 2019 - Ea O Ka Aina 12/31/18
In the Face of Extinction - Ea O Ka Aina 12/4/18
Biodiversity loss is our extinction - Ea O Ka Aina 
11/6/18
Too Late Too Little - Ea O Ka Aina 6/20/18
Civilization as Asteroid - Ea O Ka Aina 6/19/18
NTHE is a four letter word - Ea O Ka Aina 3/27/18
Half-Earth, Half-Baked - Ea O Ka Aina 3/25/18
On the Road to Extinction - Ea O Ka Aina  9/13/17
Sixth Mass Extinction Underway - Ea O Ka Aikna 7/11/17
Arctic Methane "May be apocalyptic" - Ea O Ka Aina 3/24/17
Mass Extinction and Mass Insanity - Ea O Ka Aina
12/10/16
Global warming and woolly mammoth - Ea O Ka Aina 7/25/15
Resisting Near-Term-Extinction - Ea O Ka Aina 5/19/13
The Pleasures of Extinction - Ea O Ka Aina
  5/17/13
Preparing for Near Term Extinction - Ea O Ka Aina 5/7/13
Extinction Event? - Ea O Ka Aina
  2/8/11







Maui Breadfruit Company

SUBHEAD: With community help this local business was able to get off the ground and help others do the same.

By John Cadman on 27 June 2018 in Resilience - (https://www.resilience.org/stories/2018-06-27/maui-breadfruit-company-receives-slow-money/)


Image above: A pile of breadfruit (left) and John's business partner Maile (right). Note the volume of large tough fallen leaves typical of  breadfruit trees. From original article.

We all have them; you know, those things we call defining moments in our lives. I’ve had several, but the one that stands out most for me occurred in the Fall of 2012. I was asked to give a cooking demo at the local chapter of the Farmers Union on Maui.

I said, “Sure, what would you like me to focus on?”

The Farmers Union said, “How about breadfruit?”

I thought, “OK, I know a little bit about that—heck, I had even eaten and cooked with breadfruit a few times.” Just so it sounded like I knew what I was talking about, however, I figured I better do a little research and experimentation.

I can’t really explain it, but for some reason the light just came on for me. I quickly realized what an amazing food breadfruit is.

You see, it is one of the original canoe plants that the ancient Polynesian voyagers brought to Hawaii. It has been grown throughout the Polynesia as a staple food crop for many centuries. The tree itself has many uses, but the fruit is what is so amazing.

When immature it is firm, very much like a potato. As it ripens it becomes soft, sweet, and deliciously aromatic. The trees are amazingly easy to grow, extremely high yielding, and are very tolerant to many types of growing conditions.

Sadly, it has become a neglected food here in Hawaii, but I was determined to change this. I am convinced that breadfruit has more potential to address food security than does any other crop in Hawaii, where we import about 90% of what we eat.

Developing our local small-chain food supply is truly essential in overcoming this staggering figure.

So, with my newfound passion for this forgotten fruit, I began experimenting and making all kinds of delicious things using breadfruit in both its starchy and sweet stages. Fast-forward about a year, and I had come up with a dessert that was nothing short of amazing—or so I was told.


Image above: A slice of John's Pono Pie. Note Maui upcountry is one of the few places in Hawaii that can grow commercial strawberries. From original article.

Naturally, the next step was to quit my secure and high-paying job and go into selling breadfruit pies. That was four years ago, and now Pono pies are sold on all four of the major Hawaiian Islands, at health food stores, and in some excellent restaurants.

In Hawaiian, “Pono” means correct, beneficial, and done in the right way. I have tried to adhere to this principle in my business. One way is to source my ingredients locally. My breadfruit, sweet potatoes, bananas, honey, macadamia nuts, coconut, and coffee are all grown in Hawaii.

One of the greatest unintended consequences of bootstrapping my business is that I can help other aspiring food entrepreneurs by renting out kitchen time at my factory. This is a win-win situation for everyone involved.

Currently, there are no truly affordable options available to anyone who wants to develop a value-added product here on Maui.

Presently, five fledgling companies use my kitchen space. Although I have watched at least that many companies start up only to shut down when the harsh realities of small-company food production became all too real, at least they didn’t have to make significant investments in building or leasing an entire kitchen to find this out.

For my company, the additional income really helped in the early growth stages when cash flow is so crucial.

You see, I started the company with very little money. I believe that growing a company with as little debt as possible is the best way; but sometimes it is just not possible to expand without some financial assistance.

That’s where Slow Money Hawaii came in. Previously, I had my labels printed locally in small batches at a cost of $0.31 per label. My printer told me that if I could order in bulk it could get the cost down to $0.06 per label, but that would require ordering at least 100,000 labels.

Slow Money Hawaii connected me with some very supportive and enthusiastic community members who believe in breadfruit as much as I do.

The very generous loan terms provided by Slow Money enable me to make the monthly payments and still increase my profit. I really hope that someday I will be able to return the favor and help other aspiring food entrepreneurs as a Slow Money lender.

See also:
Ea O Ka Aina: Changing the culture and ourselves 7/30/16
Ea O Ka Aina: In Soil We Trust 2/27/11
Ea O Ka Aina: Slow Money 12/16/10
Ea O Ka Aina: SuperBus vs StraddleBus 12/4/10
Ea O Ka Aina: COP16 as Cancun disappears 12/1/10
Ea O Ka Aina: Bringing Money Down to Earth 11/22/09
Ea O KA Aina: Breadfruit Recipe Experiments 11/15/09
Ea O Ka Aina: Investing in our community 5/25/09
.

Tales of History are a Dead End Road

SUBHEAD: Solution? How most of villagers lived and thought in, let’s say, 1914 is a good start.

By Patrick Noble on 20 June 2018 for Feasta -
(http://www.feasta.org/2018/06/20/the-tales-of-history-are-a-dead-end-road/)


Image above: "Landscape" by Russian painter Ilya Mashkov in 1914. From original article and (https://www.wikiart.org/en/ilya-mashkov/landscape-1914).

[IB Publisher's note: FEASTA is the Foundation for the Economics of Sustainability.]

Culture is what people do. It decays when people stop culturing. Changing a culture means changing what we do.

Often, that will need a step by step transition as we negotiate obstacles. Even though we follow some backward meanders, the river may flow on.

But there are some transitionary illusions – convenient untruths, which are not obstacles to be overcome, but dead-end roads to be avoided.

In those cases, we must turn back and begin again.
Dead-end roads (or stagnant backwaters) can be paved (or punted) with the best intentions – often because we are focused on singularly-important things, such as energy-use, pesticides, human rights…

We applaud solar panels on the buildings of a retail park, or the rising quantity of organic and fairly-traded produce in the super market swamp. But retail parks and super markets were created by and are maintained by fossil fuel.

Greening such infrastructures gives them an illusory credence. It satisfies complacent images of social justices, green energy and regenerative farming. But what came with oil must go with oil. However green we strive to make them the retail park and super market remain vast and stagnant backwaters.

We lazily mined those millions of years of sequestered photosynthesis. Now we must live by singular seasons as they pass. The thing about natural limits, is that they have shape – taste, scent, sound, mass, energy, volume, chronology… We can give them meaning, and if we know them truly, they can gain beauty.

Buying organic produce (for instance) in a super market defers a large part of cultural creation to infrastructures, which we cannot see, or taste. Those green market signals are not signs to a better future but delusive advertisements to the virtues of a dead-end road.


Just as the flow of money directly relates to the flow of energy, so does the flow of cultural effects. As the flow of fossil energy diminishes, so we must return to human sized spending power with human-size imprints.

Returning to just human size brings culture round us like a shawl. We can wear it – a durable vestment died with both personal and community colours.

We can divest from identity levelling, but powerful provisions of oil. They are, in any case much too large to fit. Of course, much of what we do is not measured by GDP, needs no fossil fuel and has no monetary value.

Nevertheless, it may be vital to the functioning of any measurable economic activity. As we leave oil in the ground and as oil infrastructures evaporate those unpaid activities of parenthood, home-making, cooking, gardening, story-telling, singing, dancing… will remain untouched and can swell as the consumption of piped entertainment recedes.

The culture we created by fossil fuel is no longer possible. Most of our choices have become dead-end roads. A 2% increase in GDP is more or less, a 2% increase in green-house gas emissions.

GDP could be just as accurately named GDCC – Gross Domestic Climate Change.
If culture is what we do, what do we do next?

Some difficulties emerge, because we are social partners to existing infrastructures. There will be some backward meanders (infrastructures don’t exist until we find or make them) and many dead-end roads.

We exist as a social species. Our identities are parts of the whole. When cultures break, they break identity. To heal ourselves, we’d heal the culture. But cultures evolve from deeper commons and may resist time-bound manipulation.

Alienated, we seek artificial, or imagined fraternity. Fraternity? – Where is the sexless alternative?

I cannot find a word – so it is with wider culture – its evolution and revolutions. Revolutions are usually temporal and unsatisfactory. Yet we do need a powerful, all-embracing, sexless equivalent to fraternity.

If cultures place evenly-sexed roots in the soil which feeds them, then a more balanced and so durable ethics can evolve.

That is how new commons emerge. In removing our dependency on the strata of fossilised years we become intensely dependent on local resources and on each other.

Since we need an utter revolution in the ways we live and think today, those commons must evolve quickly… How most of us lived and thought in, let’s say, 1914 is a good start.

Breaking connections to dead-end roads may mean both breaking and healing hearts. Broken cultures break hearts, but then healing hearts heal cultures. And with regards to quickly evolved commons, inherited commons lie neglected and dormant – awaiting resuscitation – somewhere very like the some-when of 1914.

Nostalgia is an answer – what has been could be. Within the nostalgic vision, deeper and essential commons survive, which could not be manufactured by reason and thin air. And they are familiar. The once and future life comes ready-made with poets, musicians, painters, familiar voices…

Once the nostalgic vision is adopted, circumstance will force pragmatic change and new artistry may sing for what newly surrounds it. The nostalgic vision provides a landing ground for the first footstep (the last flight!) – and one which can be communally understood.

Time, and the contrary physics of 2018 will change it – but we can embark with genuine ancestry.

Where do we find a coherent model for a life without fossil fuels? For most of us in the developed world, it is not a case of greening how we live, but of abandoning it.

Many of our infrastructures cannot be greened. They must be evacuated. We shall be refugees and foragers making the best of what we find. Why not pick up what is deeply familiar?

Why not revive how our grand, or great grandparents lived – untouched by subliminal advertisers, or shadily-financed political punditry – sequestered from time, yet beside the same spring of deepest commons, which flow between all generations?

Are you ashamed to step backwards? Why? – The paths we’ve communally taken have been misdirected. It is natural to retrace those bad steps to the first solid ground and then begin again – first-footing into new times – not with last year’s embers, but with the last durable; the last possible embers to ignite a future without fossil fuels.

Look – here’s where we traded, once upon a time – from ports on every mile of coastline – the last cutters, schooners, brigs… – pinnacle of thousands of years of evolutionary marine architecture. Coal evoked new designs, which have been short-lived – scarcely-tried – just a hundred and a score years old, because they embarked to a backwater of no return.

If we retrace our steps to 1914, when the last schooner was built in Porthmadog, we shall know where to begin with sea trade. Those futuristic-looking aerofoils on today’s (ill-fated) oil designs are futile – a reluctance to change how we live – just like solar panels in a retail park, or organic produce in a super market.

To be sure, we have new knowledge of aerofoils and hull design from amateur racing dinghies and keel boats. But still, we begin in 1914 when there remained a fragmented, but still working sail-trade. Then we can adapt what we’ve found with the advantages of that new knowledge.

In 1914, living canal and river networks flowed to the sea. Coastal communities were also connected to each other by sea. That shore-hopping trade has vanished today.

What’s more boats of fifty to two hundred tons, had recently been built in small ports and on beaches all around Britain by the communities which financed, sailed and traded with them – without advice from corporation, government or bank. Yes, by 1914 we find sail’s twilight years.

That’s why I alight there, in a time still depicted by remembered anecdotes within modern families and communities, yet when the total domination of fossil fuel had not yet been completed.

It seems to me, that our schooner may be a paradigm for everything. Let’s keep 1914 as a destination, (conveniently forgetting the contemporary idiocies of the powers). The same acreage of arable land was easily farmed without either coal or oil.

We had the steam plough at some headlands and a few small towing tractors, but their influence was insignificant. Traction was largely man, horse, ox and wind powered (though for machinery – milling and so on – steam and oil engines were already replacing wind, water and horse power). Major cities were ringed with market gardens…

Let’s consider crop yield – in 1914 average UK wheat yield was 1.01 tons per acre and in 2017, 3.36 tons per acre (Defra). It is a mistake to think that massive increase is derived from a similar increase in artificial fertilisers, pesticides, fungicides, herbicides and growth regulators.

Since modern organic farmers often achieve 3 tons per acre (we have done so ourselves on an upland farm), we can see that the greatest contribution to yield has been selective, in-line, plant breeding – an advantage I propose to keep as I step forwards from 1914.

In any case, true yield is output, minus input – so that when we subtract the massive inputs of today, (their finite material, mass, manufacture, and distribution) we end with a yield which is probably much like that of 1914.

When was peak phosphate?

Of course, organic yield depends on a proper rotation – so reducing it, if we add that increased acreage. However, organic methods must maintain an optimum mass of soil fauna (biomass), while continuous cropping continually reduces it.

We must add the negative of lost soil fauna to those inputs – or we can say, lost soil fauna is equivalent to lost acreage.

So, as we retrace our arable steps to 1914, using modern seed varieties, we begin with the considerable advantage of a possible 3 tons per acre in rotated fields, which can continue growing that same yield from that same fertility. Small birds will continue their songs and Summer air will be loud with flies, bugs and bees.

Of course, those regenerative courses in arable rotation will provide other good things – if we like eggs, milk, butter, cream, meat… However, in the UK much of today’s and 1914’s permanent pasturelands will prove more beneficial, to both economy and ecology (and photosynthesis) as forest.

Today, in 2018 futile inputs are destroying the ecosystems on which all cultures depend. They are also shrinking soil biomass – that is the capacity to grow future crops. If we shrink soil biomass, we shrink all the connections of a web in which Man is one very small part. For instance, soil fauna and atmospheric CO.2 are intimately connected…

Starting from 1914 and stepping into the future, we’ll find an abundance of market gardens and orchards close to cities and towns.

Their labour requirement can be almost entirely human, with horse and cart to auction and street market – or in the case of London – barge along Thames, or Lea – along which the night soils are discretely returned.

The market garden model is a better one than the field-scale vegetables and seasonal slave-labour of today. Our eco-modernist is polemical with population. I also – egalitarian, involved, ingenious (oil has no ingenuity) people will re-populate the land!

The horse will need her share of acreage but (along with forestation) will happily replace a part of that surfeit of sheep and cattle.

My nostalgia is circumspect. By 1914, enclosure and dispossession were complete. The dispossessed had migrated to the factory gate, or to the New World, or had been starved and evaporated from the map of Earth.

Sheep had replaced people in marginal lands and uplands, the mass slaughter of innocent young men was about to begin and only wealthy men held right to the ballot.

Women over thirty would have to wait until 1918 to hold voting rights along with men over twenty-one who had paid less than £10 annual rent.

Six out of seven males, and all women, held no voting rights in UK (then called Great Britain) until 1918.

I bequeath no virtues to our journey’s beginning but suggest that from 1914 a road to the future is possible – cyclic infrastructures, though decayed, are in place for revival.

Coal-fired suburbia was already spreading along rail routes from major cities. Yet for all but the suburban office worker, both work and pleasure were within easy walking distance.

The trades congregated in town and village centres. Local produce appeared in season, mostly by horse and cart, in grocers, green grocers and butchers’ shops and in street markets and fairs.

The majority of those businesses were family run and many of them descended though generations of skill and cultural tradition. Those businesses and those cultural traditions and the network of connections between them, were the economy.

Neither government, nor corporation had much part in it – only to fill the tea caddy, collect taxes (for war) and deny the vote to most.

Church and chapel, meeting house, theatre, concert hall, pub and tea-room made other connections. Though on occasion, authority passed by on his high, dark horse, to the prudent doffing of caps, while land agent and factor swept in for the gathering of rent, they played no part in production. Their business was violence and consumption.

The rural poor had it harder, because they were more isolated and conspicuous to that violence. To keep a roof, one had to be deferential to the gentry.

My partner’s great uncle was spotted taking a pheasant. He hid in a muck heap and with family help, made the passage from Liverpool to America – to escape the “justice” of an Australian penal colony. That was a story of many.

There’s a problem with the telling of history… and so also with how we’d like to make history. Still today, books are written, documentaries made, and classrooms taught – how kings, politicians, treaties, wars, generals and strategic marriages steered the passages of time.

We talk of fake news, but what if all our history lessons are fake? What if to attain that B.A. we must propagate nonsense? What if our whole modern narrative is fake and if people everywhere come to see the deception?

What is true news? – events in the making of culture and with that news, the possibility of an exited renaissance. Culture is what people do in spite of the powers. Kings, lords, lairds, squires (for UK) and corporate executives do nothing but extract various forms of rent and non-distributive taxes.

Culture is what people do who make things, grow things, maintain things, share and gossip about things – that is people who both physically and spiritually are the culture.

Culture is a living, pulsing, evolving thing. Yet how food was grown; how houses, bridges, roads, canals, harbours, ships, cathedrals… were built – how scarcity and surplus were exchanged – is invisible to historians, but for footnotes.

History has been the accumulated praise recitations of court bards. The cattle raid of Troy was made an epic adventure, in which even the gods participated. The shining walls of Ilium are celebrated as a symbol for a great, though soon to be fallen power.

But they were not – they were made by the dexterity, ingenuity and complex social fabric of unrecorded generations of busy people.

Hector and Achilles, like Napoleon and Wellington, could scarcely tie their shoe laces, let alone contribute to a culture. Ah – you say, but we all have roles and one role – one small part of the whole – is that of leader.

Right, I concede (a little) – but where is the record of the larger part whose lives have been coerced and parasitized by our celebrated elites and then hidden from posterity’s view by their academic, journalistic, or bardic sycophants?

The thing is, those history books lead us on another dead-end road. Because of them, we lobby governments, petition corporations and strike imitative, pugilistic attitudes. NGOs propose that to make history, we must behave like the history books and engage with the powers.

But look at their shoe laces!

Why seek to change what has, and can have, no creative power in the hope that it will mysteriously gain creativity by our instruction? We neglect our own parts in the evolution of culture by asking the powerful, who have not the means, (or attention span) to create a culture for us.

The culture which created climate change was not created by leaders. It was created by ordinary people, who did not pay attention to how they were led.

Corporations and governments have not the skill to create climate change – to find and extract those sedimentary layers of fossilised lives – to devise pistons, cylinders, cranks and wheels – to understand compression and ignition – even to understand how money can be either put to work, or put to destruction…

The powers have no thought of farming techniques, or of building ships to trade scarcity with surplus. They watch, preen and extract. Of course, there is fluidity – ordinary creative people can become extractive and powerful people can become creative – but nevertheless the pattern remains.

If we make a community in the woods, it will evolve leadership. Perhaps leadership is an essential part of human cultures – part of an inherited pattern of social behaviour. We have benign and malign leadership, so when we lobby the powers, we lobby for the benignity.

But lobbying for social change is futile, since we, the lobbyists are the physics of the society that must change. Governance is abstract, people are real.

Climate change, trashed resources and cascading ecosystems are real and have been caused by real, ordinary people. Only ordinary people can pull back from that destruction.

Ordinary people can achieve what no government can achieve – the evaporation of the super market, the end of aviation and the death of the family car. Perhaps a pied piper (leader) can call us away, but unless we do walk away, nothing will happen.

I say we recede into familiar community histories to the first sight of solid ground and then set out again from that original wrong turning to a dead-end road – which is where we stand now. We stand in super markets, jet the globe and polish our cars. Only we can stop doing so.

We prevaricate to suggest that we must first ask the powers to ask (or compel) us to stop. We cut out personal guilt and paste it on the powers.

But we (principally we) are guilty. It is comic to propose that governments should impose a carbon tax before we can stop burning it ourselves.

It is tragic that we remain loyal to an entirely oil-powered super market to change it for the better by market signals, when our own town centre decays because of our absence. It is both tragic and comic to petition against that third runway, as we simultaneously book a business, or holiday flight.

We created the super market, the airline and the family car – we built, maintained and paid for them – and we populate them – thronging a dead-end road. What can a leader do? She can do nothing.

We must do everything, because we did everything. I own some shares in those four hundred and twelve parts per million of atmospheric carbon dioxide.

.

Futility of "Big Green" activism

SUBHEAD: To minimize human suffering and protect ecosystems, working locally to build resilience is the best strategy.

By Richard Heinberg & Tim DeChristopher on 29 March 2018 for Resilience -
(http://www.resilience.org/stories/2018-03-29/getting-past-trump-part-3-the-futility-of-big-green-activism-a-conversation-with-tim-dechristopher/)


Image above: Still image from film Bidder 70 of Tim DeChristopher . In 2008 the environmental activist made bogus bids for 22,000 acres of federal land up for auction. Some people found his actions inspiring, but after the courts finished with him, he found himself in jail. The film Bidder 70 follows DeChristopher’s growth as an outspoken activist even as the criminal case against him intensified. From (http://radiowest.kuer.org/post/through-lens-bidder-70-0).

If environmentalists hope to have any real success in the age of Trump, they will have to change strategies and tactics in response to a transformed political and social context.

Back in the long-ago, hard-to-recall days before Trump became president, environmental (as well as peace and human rights) nonprofit organizations engaged in a routine, ritualized two-part dance of raising money from contributors, and then trying to convince policy makers to do something to save the world — or at least reduce the scale of harms being done.

What was actually accomplished was never enough to actually turn society in the direction of sustainability, but the effort was in some respects its own reward: Activists felt useful, and in some cases, fundraising produced enough to pay salaries. And there were occasional victories to celebrate.

Now the United States is led by an authoritarian who is steadily undermining our democratic norms and institutions, and a Congress that is either bought and paid for by moneyed interests, or is too scared to challenge them meaningfully.

It’s clear that no amount of cajoling, wheedling, imploring, threatening or explaining will convince Congress or the executive branch of the federal government to do anything whatsoever to address the panoply of do-or-die problems confronting us. Why even bother asking them?

Recall it was the failure of elites to address real underlying problems that contributed to the advent of Trump in the first place. Now, of course, at least from environmentalists’ perspective, Trump is making everything much, much worse: It’s probably fair to say that the Trump administration has never met an environmental regulation it didn’t want to kill.

What should environmentalists do under these changed circumstances? What strategies should environmental organizations pursue?

In order to get some helpful perspective, I recently corresponded with activist Tim DeChristopher, cofounder of Climate Disobedience Center. I respect DeChristopher for two important reasons: He has a good understanding of the range of overshoot issues humanity currently faces, and he has the courage of his convictions (he spent nearly two years in federal prison for a creative act of civil disobedience recounted in the documentary film Bidder 70).

What follows is a lightly edited transcript of my conversation with DeChristopher.

I first asked Tim what he thought about the actions of the big mainstream environmental organizations in the context of the new Trump administration.

Tim DeChristopher:
I really don’t think that most mainstream climate environmental organizations are operating with any kind of intentional strategy in which they think that what they are doing will lead to positive change.

When groups are mobilizing their members to “send a message” or “make their voices heard” to [US Secretary of the Interior Ryan] Zinke, [Environmental Protection Agency Administrator Scott] Pruitt or Trump, I doubt any staffers in those groups actually think that what they are doing has any potential of working.

I think they are hemmed-in by the norms of social movement organizing. Those norms demand relentless optimism and positivity, so there is very little room for open reflection on our mistakes, changing direction or acknowledging that certain goals are no longer possible. Those norms also define leadership around knowing what to do and giving people tangible and immediate things to do.

I think most organizations and leaders would feel extremely nervous about saying to their community, “I don’t know what needs to be done in this unprecedented situation.” There is a mainstream assumption that they would no longer be justified in their leadership position if they expressed that uncertainty. But I think one of our most critical needs for a future of climate chaos is to develop a model of uncertain leadership.

This is a kind of leadership that can hold space for sitting with uncertainty and empower a broader community of people to actively think and work in that space of vulnerability. Such leadership is embodied not in one’s ability to control a situation, but in one’s courage to engage with and relate to the situation.

Richard Heinberg: 
Historically, nonviolent protest and civil disobedience have developed as successful strategies for social change mostly within the context of liberal democracies. For example, there has been some discussion about whether [Mahatma] Gandhi’s efforts would have been as successful if Britain had not had a free press and other democratic institutions.

Without a free press, regimes can simply imprison and kill protesters with minimal public awareness of either the protest or its repression. How do you think protest might evolve if the US continues its trajectory toward authoritarianism?

Tim DeChristopher:
I think that Trump has certainly changed the dynamics of civil disobedience at the federal level. It’s worth noting that Erica Chenoweth’s research has shown that nonviolent civil resistance is often more effective under authoritarian regimes, but I think Trump represents a very rare kind of power.

Part of the efficacy of civil disobedience is often that it pulls back the facade of decency or democracy to reveal power that is actually rooted in violence.

The police violence at Standing Rock was an embarrassment to Obama because he had hinged his authority on lofty ideals, but in fact his real power was the state’s monopoly on violence. Even Bush Jr. ran on a platform of being a “compassionate conservative.” It was a lie, but he needed that lie.

Trump, however, never tried to project a facade of compassion or even decency. His power is based on ruthlessness and the breaking of taboos. If he is put into a position in which he has to violently repress nonviolent dissent, it may actually strengthen his power rather than undermine it.

In terms of media, I think our trajectory is not one of outright suppression of a free press to the point of avoiding public awareness, but rather a bifurcation of the press and social media to the point that no one has to accept anything they don’t want to believe.

This is a serious challenge not only for civil disobedience, but for all social change efforts regardless of strategy. It is further exacerbated by new video manipulation technologies. It is very hard to see how we avoid either nihilism or civil war.

Richard Heinberg:  
So, what to do?

Tim DeChristopher:
My current thinking is that our best bet to overcome these challenges is making protest far more diffuse and widespread. With the lack of a central narrative or even a consensus reality, big iconic protests with famous people will likely continue to become less effective.

But we all have a small circle of people whom we can influence in ways that are not dependent on media. Because our current culture has such justifiable skepticism of manipulation, one’s own willingness to sacrifice is more critical than ever for using our influence effectively, so I think civil disobedience will continue to play an important role for that.

So perhaps this is to say that protest needs to follow the path that needs to be followed for so many other changes we need to make: more localized, more diverse, more people involved, more experimentation. No goddamn mono-crop social movements!

Richard Heinberg:
How is your own organization, the Climate Disobedience Center, dealing with these issues and challenges? What concrete actions are your taking that different from the strategies of the ‘Big Green’ groups?

Tim DeChristopher: The Climate Disobedience Center began as a resource and support center for folks doing civil disobedience against the fossil fuel industry.  At the time, a certain brand of safe and limited civil disobedience was being increasingly embraced by the mainstream of the climate movement.

We felt that there was an opportunity to work with those folks who were engaging in direct action and help them manifest the full potential of vulnerable and transformative civil disobedience. We primarily ended up filling the particular void in the movement around supporting folks after the point of arrest as they engage with the court system.

Over time, we realized that rather than providing a plug-in service that could easily interface with a mainstream model, we were approaching this work with a fundamentally different paradigm that demanded a holistic structure.

So we refocused our efforts on building small praxis groups of holistic support, like a cross between an affinity group and a small group ministry. These are groups of folks who support one another to live with integrity in a time of climate crisis.

One piece of that is the moral responsibility to act to mitigate whatever harms can still be avoided, but we believe that work cannot be detached from the need to build resilient communities as well as grieve for that which is already being lost.

As these are largely unprecedented challenges, we are trying to create the practices of mutual support that allow for as much experimentation and creativity as possible.



DeChristohper emphasizes that simply getting rid of Trump as first priority will not solve the environmental crisis. If the system wasn’t sufficiently self-correcting before, and if the status quo is irreparably broken, then it’s clear that some other change in strategy is needed.

He also calls for more local and experimental activism and civil disobedience, warning that large-scale protests could simply become indiscernible components of the noise being generated by the implosion of the US political system.

My own tendency is to look at the big picture. In that regard, my gut and intellect both tell me that the Trump interval is best understood as a stage in societal collapse. Each stage of that process will no doubt follow its own internal logic.

As the stages progress, larger scales of societal organization (international institutions, then nation states) will tend to fail first. Therefore the usefulness of national and global strategies for resistance and repair will tend to gradually diminish.

If we want to minimize human suffering and protect ecosystems, then working locally to build community resilience is probably the best strategy available. The reasons are plentiful and the rationale only grows stronger as our context evolves.

.

Farming for a Small Planet

SUBHEAD: Agroecology is aligned with nature and balances power relationships, from the village level upward.

By Frances Moore Lappé on 9 January 2018 for Local Futures -
(https://www.localfutures.org/farming-small-planet/)


Image above: Aerial view of a sustainable farming practice. From original article.

People yearn for alternatives to industrial agriculture, but they are worried. They see large-scale operations relying on corporate-supplied chemical inputs as the only high-productivity farming model.

Another approach might be kinder to the environment and less risky for consumers, but, they assume, it would not be up to the task of providing all the food needed by our still-growing global population.

Contrary to such assumptions, there is ample evidence that an alternative approach—organic agriculture, or more broadly “agroecology”—is actually the only way to ensure that all people have access to sufficient, healthful food. Inefficiency and ecological destruction are built into the industrial model.

But, beyond that, our ability to meet the world’s needs is only partially determined by what quantities are produced in fields, pastures, and waterways.

Wider societal rules and norms ultimately shape whether any given quantity of food produced is actually used to meet humanity’s needs. In many ways, how we grow food determines who can eat and who cannot—no matter how much we produce.

Solving our multiple food crises thus requires a systems approach in which citizens around the world remake our understanding and practice of democracy.

Today, the world produces—mostly from low-input, smallholder farms—more than enough food: 2,900 calories per person per day.

Per capita food availability has continued to expand despite ongoing population growth. This ample supply of food, moreover, comprises only what is left over after about half of all grain is either fed to livestock or used for industrial purposes, such as agrofuels.1

Despite this abundance, 800 million people worldwide suffer from long-term caloric deficiencies. One in four children under five is deemed stunted—a condition, often bringing lifelong health challenges, that results from poor nutrition and an inability to absorb nutrients.

Two billion people are deficient in at least one nutrient essential for health, with iron deficiency alone implicated in one in five maternal deaths.2

The total supply of food alone actually says little about whether the world’s people are able to meet their nutritional needs. We need to ask why the industrial model leaves so many behind, and then determine what questions we should be asking to lead us toward solutions to the global food crisis.

Vast, Hidden Inefficiencies
The industrial model of agriculture—defined here by its capital intensity and dependence on purchased inputs of seeds, fertilizer, and pesticides—creates multiple unappreciated sources of inefficiency.

Economic forces are a major contributor here: the industrial model operates within what are commonly called “free market economies,” in which enterprise is driven by one central goal, namely, securing the highest immediate return to existing wealth.

This leads inevitably to a greater concentration of wealth and, in turn, to greater concentration of the capacity to control market demand within the food system.

Moreover, economically and geographically concentrated production, requiring lengthy supply chains and involving the corporate culling of cosmetically blemished foods, leads to massive outright waste: more than 40 percent of food grown for human consumption in the United States never makes it into the mouths of its population.3

The underlying reason industrial agriculture cannot meet humanity’s food needs is that its system logic is one of disassociated parts, not interacting elements. It is thus unable to register its own self-destructive impacts on nature’s regenerative processes.

Industrial agriculture, therefore, is a dead end. Consider the current use of water in agriculture.

About 40 percent of the world’s food depends on irrigation, which draws largely from stores of underground water, called aquifers, which make up 30 percent of the world’s freshwater. Unfortunately, groundwater is being rapidly depleted worldwide.

In the United States, the Ogallala Aquifer—one of the world’s largest underground bodies of water—spans eight states in the High Plains and supplies almost one third of the groundwater used for irrigation in the entire country. Scientists warn that within the next thirty years, over one-third of the southern High Plains region will be unable to support irrigation.

If today’s trends continue, about 70 percent of the Ogallala groundwater in the state of Kansas could be depleted by the year 2060.4

Industrial agriculture also depends on massive phosphorus fertilizer application—another dead end on the horizon.

Almost 75 percent of the world’s reserve of phosphate rock, mined to supply industrial agriculture, is in an area of northern Africa centered in Morocco and Western Sahara.

Since the mid-twentieth century, humanity has extracted this “fossil” resource, processed it using climate-harming fossil fuels, spread four times more of it on the soil than occurs naturally, and then failed to recycle the excess.

Much of this phosphate escapes from farm fields, ending up in ocean sediment where it remains unavailable to humans.

Within this century, the industrial trajectory will lead to “peak phosphorus”—the point at which extraction costs are so high, and prices out of reach for so many farmers, that global phosphorus production begins to decline.5

Beyond depletion of specific nutrients, the loss of soil itself is another looming crisis for agriculture. Worldwide, soil is eroding at a rate ten to forty times faster than it is being formed.

To put this in visual terms, each year, enough soil is washed and blown from fields globally to fill roughly four pickup trucks for every human being on earth.6

The industrial model of farming is not a viable path to meeting humanity’s food needs for yet another reason: it contributes nearly 20 percent of all anthropogenic greenhouse gas emissions, even more than the transportation sector. The most significant emissions from agriculture are carbon dioxide, methane, and nitrous oxide.

Carbon dioxide is released in deforestation and subsequent burning, mostly in order to grow feed, as well as from decaying plants. Methane is released by ruminant livestock, mainly via their flatulence and belching, as well as by manure and in rice paddy cultivation.

Nitrous oxide is released largely by manure and manufactured fertilizers. Although carbon dioxide receives most of the attention, methane and nitrous oxide are also serious. Over a hundred-year period, methane is, molecule for molecule, 34 times more potent as a heat-trapping gas, and nitrous oxide about 300 times, than carbon dioxide.7

Our food system also increasingly involves transportation, processing, packaging, refrigeration, storage, wholesale and retail operations, and waste management—all of which emit greenhouses gases.

Accounting for these impacts, the total food system’s contribution to global greenhouse gas emissions, from land to landfill, could be as high as 29 percent. Most startlingly, emissions from food and agriculture are growing so fast that, if they continue to increase at the current rate, they alone could use up the safe budget for all greenhouse gas emissions by 2050.8

These dire drawbacks are mere symptoms. They flow from the internal logic of the model itself. The reason that industrial agriculture cannot meet the world’s needs is that the structural forces driving it are misaligned with nature, including human nature.

Social history offers clear evidence that concentrated power tends to elicit the worst in human behavior. Whether for bullies in the playground or autocrats in government, concentrated power is associated with callousness and even brutality not in a few of us, but in most of us.9

The system logic of industrial agriculture, which concentrates social power, is thus itself a huge risk for human well-being. At every stage, the big become bigger, and farmers become ever-more dependent on ever-fewer suppliers, losing power and the ability to direct their own lives.

The seed market, for example, has moved from a competitive arena of small, family-owned firms to an oligopoly in which just three companies—Monsanto, DuPont, and Syngenta—control over half of the global proprietary seed market.

Worldwide, from 1996 to 2008, a handful of corporations absorbed more than two hundred smaller independent companies, driving the price of seeds and other inputs higher to the point where their costs for poor farmers in southern India now make up almost half of production costs.10

And the cost in real terms per acre for users of bio-engineered crops dominated by one corporation, Monsanto, tripled between 1996 and 2013.

Not only does the industrial model direct resources into inefficient and destructive uses, but it also feeds the very root of hunger itself: the concentration of social power.

This results in the sad irony that small-scale farmers—those with fewer than five acres—control 84 percent of the world’s farms and produce most of the food by value, yet control just 12 percent of the farmland and make up the majority of the world’s hungry.11

The industrial model also fails to address the relationship between food production and human nutrition. Driven to seek the highest possible immediate financial returns, farmers and agricultural companies are increasingly moving toward monocultures of low-nutrition crops such as corn—the dominant US crop—that are often processed into empty-calorie “food products.”

As a result, from 1990 to 2010, growth in unhealthy eating patterns outpaced dietary improvements in most parts of the world, including the poorer regions. Most of the key causes of non-communicable diseases are now diet-related, and by 2020, such diseases are predicted to account for nearly 75 percent of all deaths worldwide.12

A Better Alternative
What model of farming can end nutritional deprivation while restoring and conserving food-growing resources for our progeny? The answer lies in the emergent model of agroecology, often called “organic” or ecological agriculture.

Hearing these terms, many people imagine simply a set of farming practices that forgo purchased inputs, relying instead on beneficial biological interactions among plants, microbes, and other organisms.

However, agroecology is much more than that. The term as it is used here suggests a model of farming based on the assumption that within any dimension of life, the organization of relationships within the whole system determines the outcomes. The model reflects a shift from a disassociated to a relational way of thinking arising across many fields within both the physical and social sciences.

This approach to farming is coming to life in the ever-growing numbers of farmers and agricultural scientists worldwide who reject the narrow productivist view embodied in the industrial model.

Recent studies have dispelled the fear that an ecological alternative to the industrial model would fail to produce the volume of food for which the industrial model is prized. In 2006, a seminal study in the Global South compared yields in 198 projects in 55 countries and found that ecologically attuned farming increased crop yields by an average of almost 80 percent.

A 2007 University of Michigan global study concluded that organic farming could support the current human population, and expected increases without expanding farmed land.

Then, in 2009, came a striking endorsement of ecological farming by fifty-nine governments and agencies, including the World Bank, in a report painstakingly prepared over four years by four hundred scientists urging support for “biological substitutes for industrial chemicals or fossil fuels.”13

 Such findings should ease concerns that ecologically aligned farming cannot produce sufficient food, especially given its potential productivity in the Global South, where such farming practices are most common.

Ecological agriculture, unlike the industrial model, does not inherently concentrate power. Instead, as an evolving practice of growing food within communities, it disperses and creates power, and can enhance the dignity, knowledge, and the capacities of all involved. Agroecology can thereby address the powerlessness that lies at the root of hunger.

Applying such a systems approach to farming unites ecological science with time-tested traditional wisdom rooted in farmers’ ongoing experiences. Agroecology also includes a social and politically engaged movement of farmers, growing from and rooted in distinct cultures worldwide.

As such, it cannot be reduced to a specific formula, but rather represents a range of integrated practices, adapted and developed in response to each farm’s specific ecological niche. It weaves together traditional knowledge and ongoing scientific breakthroughs based on the integrative science of ecology.

By progressively eliminating all or most chemical fertilizers and pesticides, agroecological farmers free themselves—and, therefore, all of us—from reliance on climate-disrupting, finite fossil fuels, as well as from other purchased inputs that pose environmental and health hazards.

In another positive social ripple, agroecology is especially beneficial to women farmers. In many areas, particularly in Africa, nearly half or more of farmers are women, but too often they lack access to credit.14

Agroecology—which eliminates the need for credit to buy synthetic inputs—can make a significant difference for them.

Agroecological practices also enhance local economies, as profits on farmers’ purchases no longer seep away to corporate centers elsewhere.

After switching to practices that do not rely on purchased chemical inputs, farmers in the Global South commonly make natural pesticides using local ingredients—mixtures of neem tree extract, chili, and garlic in southern India, for example. Local farmers purchase women’s homemade alternatives and keep the money circulating within their community, benefiting all.15

Besides these quantifiable gains, farmers’ confidence and dignity are also enhanced through agroecology. Its practices rely on farmers’ judgments based on their expanding knowledge of their land and its potential. Success depends on farmers’ solving their own problems, not on following instructions from commercial fertilizer, pesticide, and seed companies.

Developing better farming methods via continual learning, farmers also discover the value of collaborative working relationships. Freed from dependency on purchased inputs, they are more apt to turn to neighbors—sharing seed varieties and experiences of what works and what does not for practices like composting or natural pest control.

These relationships encourage further experimentation for ongoing improvement. Sometimes, they foster collaboration beyond the fields as well—such as in launching marketing and processing cooperatives that keep more of the financial returns in the hands of farmers.

Going beyond such localized collaboration, agroecological farmers are also building a global movement. La Via Campesina, whose member organizations represent 200 million farmers, fights for “food sovereignty,” which its participants define as the “right of peoples to healthy and culturally appropriate food produced through ecologically sound and sustainable methods.”

This approach puts those who produce, distribute, and consume food—rather than markets and corporations—at the heart of food systems and policies, and defends the interests and inclusion of the next generation.

Once citizens come to appreciate that the industrial agriculture model is a dead end, the challenge becomes strengthening democratic accountability in order to shift public resources away from it.

Today, those subsidies are huge: by one estimate, almost half a trillion tax dollars in OECD countries, plus Brazil, China, Indonesia, Kazakhstan, Russia, South Africa, and Ukraine.16

Imagine the transformative impact if a significant share of those subsidies began helping farmers’ transition to agroecological farming.

Any accurate appraisal of the viability of a more ecologically attuned agriculture must let go of the idea that the food system is already so globalized and corporate-dominated that it is too late to scale up a relational, power-dispersing model of farming.

As noted earlier, more than three-quarters of all food grown does not cross borders. Instead, in the Global South, the number of small farms is growing, and small farmers produce 80 percent of what is consumed in Asia and Sub-Saharan Africa.17

The Right Path
When we address the question of how to feed the world, we need to think relationally—linking current modes of production with our future capacities to produce, and linking farm output with the ability of all people to meet their need to have nutritious food and to live in dignity.

Agroecology, understood as a set of farming practices aligned with nature and embedded in more balanced power relationships, from the village level upward, is thus superior to the industrial model.

This emergent relational model offers the promise of an ample supply of nutritious food needed now and in the future, and more equitable access to it.

Reframing concerns about inadequate supply is only the first step toward necessary change. The essential questions about whether humanity can feed itself well are social—or, more precisely, political.

Can we remake our understanding and practice of democracy so that citizens realize and assume their capacity for self-governance, beginning with the removal of the influence of concentrated wealth on our political systems?

Democratic governance—accountable to citizens, not to private wealth—makes possible the necessary public debate and rule-making to re-embed market mechanisms within democratic values and sound science.

Only with this foundation can societies explore how best to protect food-producing resources—soil, nutrients, water—that the industrial model is now destroying.

Only then can societies decide how nutritious food, distributed largely as a market commodity, can also be protected as a basic human right.

This post is adapted from an essay originally written for the Great Transition Initiative.
Image:  TompkinsConservation.org

Endnotes
1. Food and Agriculture Division of the United Nations, Statistics Division, “2013 Food Balance Sheets for 42 Selected Countries (and Updated Regional Aggregates),” accessed March 1, 2015, http://faostat3.fao.org/download/FB/FBS/E; Paul West et al., “Leverage Points for Improving Global Food Security and the Environment,” Science 345, no. 6194 (July 2014): 326; Food and Agriculture Organization, Food Outlook: Biannual Report on Global Food Markets (Rome: FAO, 2013), http://fao.org/docrep/018/al999e/al999e.pdf.

2.
FAO, The State of Food Insecurity in the World 2015: Meeting the 2015 International Hunger Targets: Taking Stock of Uneven Progress (Rome: FAO, 2015), 8, 44, http://fao.org/3/a-i4646e.pdf; World Health Organization, Childhood Stunting: Context, Causes, Consequences (Geneva: WHO, 2013), http://www.who.int/nutrition/events/2013_ChildhoodStunting_colloquium_14Oct_ConceptualFramework
_colour.pdf?ua=1
; FAO, The State of Food and Agriculture 2013: Food Systems for Better Nutrition (Rome: FAO, 2013), ix, http://fao.org/docrep/018/i3300e/i3300e.pdf.

3.
Vaclav Smil, “Nitrogen in Crop Production: An Account of Global Flows,” Global Geochemical Cycles 13, no. 2 (1999): 647; Dana Gunders, Wasted: How America Is Losing Up to 40% of Its Food from Farm to Fork to Landfill (Washington, DC: Natural Resources Defense Council, 2012), http://www.nrdc.org/food/files/wasted-food-IP.pdf.

4.
United Nations Environment Programme, Groundwater and Its Susceptibility to Degradation: A Global Assessment of the Problem and Options for Management (Nairobi: UNEP, 2003), http://www.unep.org/dewa/Portals/67/pdf/Groundwater_Prelims_SCREEN.pdf; Bridget Scanlon et al., “Groundwater Depletion and Sustainability of Irrigation in the US High Plains and Central Valley,” Proceedings of the National Academy of Sciences 109, no. 24 (June 2012): 9320; David Steward et al., “Tapping Unsustainable Groundwater Stores for Agricultural Production in the High Plains Aquifer of Kansas, Projections to 2110,” Proceedings of the National Academy of Sciences 110, no. 37 (September 2013): E3477.

5.
Dana Cordell and Stuart White, “Life’s Bottleneck: Sustaining the World’s Phosphorus for a Food Secure Future,” Annual Review Environment and Resources 39 (October 2014): 163, 168, 172.

6.
David Pimentel, “Soil Erosion: A Food and Environmental Threat,” Journal of the Environment, Development and Sustainability 8 (February 2006): 119. This calculation assumes that a full-bed pickup truck can hold 2.5 cubic yards of soil, that one cubic yard of soil weighs approximately 2,200 pounds, and that world population is 7.2 billion people.

7.
FAO, “Greenhouse Gas Emissions from Agriculture, Forestry, and Other Land Use,” March 2014, http://fao.org/resources/ infographics/infographics-details/en/c/218650/; Gunnar Myhre et al., “Chapter 8: Anthropogenic and Natural Radiative Forcing,” in Climate Change 2013: The Physical Science Basis (Geneva: Intergovernmental Panel on Climate Change, 2013), 714, http://www.ipcc.ch/pdf/assessment-report/ar5/wg1/WG1AR5_Chapter08_FINAL.pdf.

8.
Sonja Vermeulen, Bruce Campbell, and John Ingram, “Climate Change and Food Systems,” Annual Review of Environment and Resources 37 (November 2012): 195; Bojana Bajželj et al., “Importance of Food-Demand Management for Climate Mitigation,” Nature Climate Change 4 (August 2014): 924–929.

9.
Philip Zimbardo, The Lucifer Effect: Understanding How Good People Turn Evil (New York: Random House, 2007).

10.
Philip Howard, “Visualizing Consolidation in the Global Seed Industry: 1996–2008,” Sustainability 1, no. 4 (December 2009): 1271; T. Vijay Kumar et al., Ecologically Sound, Economically Viable: Community Managed Sustainable Agriculture in Andhra Pradesh, India (Washington, DC: World Bank, 2009), 6-7, http://siteresources.worldbank.org/EXTSOCIALDEVELOPMENT/Resources/244362-1278965574032/CMSA-Final.pdf.

11.
Estimated from FAO, “Family Farming Knowledge Platform,” accessed December 16, 2015, http://www.fao.org/family-farming/background/en/.

12.
Fumiaki Imamura et al., “Dietary Quality among Men and Women in 187 Countries in 1990 and 2010: A Systemic Assessment,” The Lancet 3, no. 3 (March 2015): 132–142, http://www.thelancet.com/pdfs/journals/langlo/PIIS2214-109X%2814%2970381-X.pdf.

13.
Jules Pretty et al., “Resource-Conserving Agriculture Increases Yields in Developing Countries,” Environmental Science & Technology 40, no. 4 (2006): 1115; Catherine Badgley et al., “Organic Agriculture and the Global Food Supply,” Renewable Agriculture and Food Systems 22, no. 2 (June 2007): 86, 88; International Assessment of Agricultural Knowledge, Science and Technology for Development, Agriculture at a Crossroads: International Assessment of Agricultural Knowledge, Science and Technology for Development (Washington, DC: Island Press, 2009).

14.
Cheryl Doss et al., “The Role of Women in Agriculture,” ESA Working Paper No. 11-02 (working paper, FAO, Rome, 2011), 4, http://fao.org/docrep/013/am307e/am307e00.pdf.

15.
Gerry Marten and Donna Glee Williams, “Getting Clean: Recovering from Pesticide Addiction,” The Ecologist (December 2006/January 2007): 50–53,http://www.ecotippingpoints.org/resources/download-pdf/publication-the-ecologist.pdf.

16.
Randy Hayes and Dan Imhoff, Biosphere Smart Agriculture in a True Cost Economy: Policy Recommendations to the World Bank (Healdsburg, CA: Watershed Media, 2015), 9, http://www.fdnearth.org/files/2015/09/FINAL-Biosphere-Smart-Ag-in-True-Cost-Economy-FINAL-1-page-display-1.pdf.

17.
Matt Walpole et al., Smallholders, Food Security, and the Environment (Nairobi: UNEP, 2013), 6, 28, http://www.unep.org/pdf/SmallholderReport_WEB.pdf.

• Frances Moore Lappé is the founder of the Small Planet Institute, and the author or co-author of 19 books about world hunger, living democracy, and the environment, beginning with Diet for a Small Planet in 1971.
.

Back to the Future

SUBHEAD: And the place to start looking for solutions may be human history not some techno-future.

By Chris Smaje on 19 August 2017 for Small Farm Future -
(http://smallfarmfuture.org.uk/?p=1252)


Image above: Scene of time travelling steam locomotive in "Back to the Future III". From (https://projects.handsupfortrad.scot/scotstradmusicawards/travelling-to-mg-alba-scots-trad-music-awards/).

Last week I succumbed to a bad habit of mine that I’ve been trying to put behind me – leaving snarky comments on ecomodernist websites.

I won’t dwell too much here on the ins and outs of the issues, or on ecomodernism itself – hell, there’s a whole page of this site devoted to that, even if it’s not very up-to-date. In this post, I’d just like to extract a few kernels from the issue that are relevant to my next cycle of posts.

But first let me venture a working definition of the creed for anyone who’s lived thus far in blessed innocence of it: ecomodernism typically combines overenthusiasm for a handful of technologies as putative solutions to contemporary problems (typically nuclear power and GM crops), underenthusiasm for any social orders other than capitalist modernity, a fetishisation of both humanity and nature as surpassing splendours each in their separate spheres, questionable evidence-selection to support the preceding points, and high disdain for those who take a different view.

The question I want to address in this post is why I get so easily riled whenever I encounter professions of this faith.

Well, I guess I got off to a bad start: my first experience of it was a brush with the absurdly apoplectic Graham Strouts, and then the only marginally slicker Mike Shellenberger. I’d acknowledge that there are less strident voices within the movement who genuinely think it represents humanity’s best remaining shot at escaping the dangers encircling us.

And since all the remaining shots available to us seem pretty long ones to me, if the ecomodernists could only concede the likely length of those odds I wouldn’t so much begrudge them their schemes.

But – other than being the unfortunate possessor of a bilious personality, perhaps the likeliest explanation for my ire – I’d submit three general reasons as to why ecomodernism gets under my skin.

The first is that I think it suffers from an intellectual phoniness. Not deliberately in most cases, I’m sure.

But it reminds me of my time in academia. It reminds me of the kind of student, competent but coasting, who produces an overconfident seminar paper.

It’s not that they haven’t done the reading and marshalled some evidence – though not quite as much as they think. It’s not that they haven’t put it together into some kind of logical framework that they genuinely think best fits the data – though not quite as neatly as they suppose. It’s that they haven’t fully inhabited the task.

They’ve looked the world in the face, flinched, and written a Powerpoint presentation with a set of facts and bullet points instead.

It reminds me, also, of the kind of academic colleague who’s charming and persuasive, who has a good story to tell, who hangs out with the right crowd, who churns out a large quantity of mediocre work which won’t endure but which serves their near-term purposes pretty well.

It contrasts with the people who pursue the path of scholarship – meticulous, self-critical and questing after truths, rather than just a tale to tell.

I think everyone who does intellectual work should aspire to work of the latter sort, and worry that their actual work doesn’t measure up, worry that it succumbs to the worldly temptations of the former, of being a merely ‘successful’ intellectual.

I don’t think ecomodernism worries about this nearly enough to be convincing.

And when it comes to telling stories, ecomodernism has a great one to tell. People really want to hear and believe in it – which means it’s rife with the potential for mischief-making.

Essentially, it tells us that there’s nothing wrong with the way that we in the ‘developed’ countries now live – all that’s needed is for us to decouple economic growth from environmental degradation (which can be achieved relatively easily with some technological fixes) and for us to ensure that global resources are better shared among all the people of the world.

And along the way it delivers a pleasingly counterintuitive message: some of the things environmentalists have traditionally told us were bad – like nuclear power, GM crops, pesticides, and the expropriation of peasantries – are actually pretty good, and some of the things they’ve traditionally told us were good – like organic farming and photovoltaic or wind energy – are generally pretty bad.

It’s not hard to see why this story is so appealing to many people of goodwill living in the overdeveloped countries. All the more reason for its proponents to be sure of the line that they’re spinning and to welcome dissenting voices if they aspire to be scholars rather than spiritual preceptors.

And yet this is so often not the case. I’d better restrict myself to just one small example from one of the articles that triggered my ire recently, Emma Marris’s Can we love nature and let it go?, which involves so much tendentious reasoning in among the odd telling point that I’ll be chasing my tail for page upon page if I fully engage with her arguments. The article makes the familiar pitch for decoupling human consumption from resource drawdown.

In Marris’s words, “we must reduce our per-capita and cumulative human footprint”, an appealing goal because “it does not pit the planet’s poor people against its endangered species” and it involves “no grand sacrifices”. And, Marris says, decoupling has already begun: “It took around 25 percent less “material input” to produce a unit of GDP in 2002 as compared with 1980.”

Not much to object to there in principle. No facts I’d seek to dispute.

The problem is the ecomodernist story Marris builds around it, because I see a wholly different one lurking in her text – I’ll briefly try to draw it out, with the caveat that I’m doing it in a back-of-the-envelope way to illustrate a point. I’m not offering polished scholarship.

So, taking Marris’s relative decoupling point (she doesn’t distinguish between relative and absolute decoupling), it’s true that there’s been some improved efficiency in resource use.

World Bank data, for example, show that between 1980 and 2000 (roughly the timeframe chosen by Marris to exemplify this point) global carbon dioxide emissions per unit of energy used declined by about 5%.

They did then climb back up so that by 2015 they exactly matched those of 1980, which kind of makes me wonder if Marris’s timeframe was deliberately cherry-picked, but let’s leave that aside.

The more significant point is that from 1980 to 2000 actual emissions increased by 27%, and actual gross world product increased by 300%.

If we extend the timeframe from 1980 to 2013 (the last year figures are available from the World Bank dataset) then actual emissions increased by 84% and gross world product by 589%.

I’ve played with these figures to construe various future scenarios, but I ran out of time and enthusiasm to put them into any kind of presentable numerical framework.

However, I think I’m on firm ground in saying that if we want to achieve some modicum of global equity by 2050 while giving ourselves a shot at keeping climate change under 2ºC by following the kind of ecomodernist ‘decoupling’ and ‘no grand sacrifice’ scenario presented by Marris then we’ll probably have to find at least another world’s worth of economic activity in the next thirty years, adding another $80 trillion at a minimum to the existing gross world product of $80 trillion, and we’ll have to do that while decreasing carbon dioxide emissions year on year from now on at a little more than the rate we’ve been increasing them ever since 1980.

In other words, Marris’s figures for relative decoupling between 1980 and 2002 don’t even begin to capture the magnitude of that task.

Now, I acknowledge that her article is primarily about sparing land for nature rather than climate change as such (though it’s doubtful how much ‘nature’ will survive a rapidly warming world). And, sure, we can project the emergence of trend-breaking new technologies (nuclear power being an ecomodernist favourite, of course).

But I’m not seeing evidence that takes these decoupling conjectures out of the realm of wishful thinking.

Frankly, it amazes me that someone can invoke data suggesting a modicum of relative decoupling as any kind of harbinger of an adequately reduced cumulative human footprint in a world of ‘no grand sacrifices’ without conceding any plausibility to bleaker visions. This is the phoniness of which I speak.

And there’s a lot of it about – philosopher Julian Baggini was at it only last week in this Guardian article.

So let me state as clearly as I can the implications of the story I see written in the margins of the ecomodernist decoupling tale: it will be impossible to avert dangerous global climate change unless the current association between greenhouse gas emissions and economic growth is reversed immediately, an event whose likelihood is not suggested by any current evidence.

If the solution to global poverty is sought through economic growth in the absence of fast absolute decoupling, then emissions will greatly increase, hastening the onset of dangerous climate change and threatening any anti-poverty gains.

So it seems to me we face a situation in which both absolute greenhouse gas emissions and major global disparities in wealth need to be reduced rapidly, and the familiar tools for achieving this of technological innovation and economic growth simply aren’t up to the task.

In these circumstances, I think we need at the very least to start considering some radically different ways of being – including the possibility of people in the richer countries living and farming more like people in the poorer countries.

It’s no longer a question of trying “to squeeze more out of less” as Marris puts it – something that in any case we’ve signally failed to do (at best, we’ve squeezed even more out of more). I think it’s now a question of trying “to do different with different”.

In fact, ‘doing different with different’ should always be a question – the ecomodernist notion that capitalist modernity is some kind of summit of human achievement (Anthony Warner: “By pretty much any measure you can think of, the golden age is now”) is an ethnocentric fancy.

And this is the second reason why ecomodernism makes me angry – its complete ideological closure to doing different with different, which results from a crude and unexamined commitment to the ideology of the modern: for ‘progress’, against ‘romanticism’.

Frankly, it annoys me that people trying to articulate agrarian populist approaches to intractable problems of poverty and environmental degradation have to waste so much time engaged in rearguard defences around these points – “No, I don’t think that peasants are all happy in their simple poverty, that we should ‘go back’ to living a simple, preindustrial life” and so on and so on.

Worse, under the star of ecomodernism this debate quickly turns into an argument for biotechnology as intrinsically pro-poor – Bt cotton, glyphosate etc. as saviours of the poor.

There’s a whole other side to that argument, but it’s a place I’m reluctant to go for fear of contributing to the unedifying spectacle of rich westerners arguing with other rich westerners about which of them is the true champion of the poor. We need to get over ourselves here, and debate how to overcome the scourge of poverty with openness. Moral high country blocks the view.

The third reason for my anger is the David v Goliath nature of the battle. I don’t know anything about the funding of the ecomodernist firmament, but it’s a slick old business, with its thinktanks, TED talks, manifestos and briefings telling politicians, business leaders and the general public pretty much what they want to hear.

Contrast that with the mere handful of academics, grassroots groups and lone wolf bloggers like me putting the case for agrarian populism and it feels like a losing battle.

A couple of years ago my critique of the Ecomodernist Manifesto, got a modicum of wider notice and briefly drew me into a minor flurry of online debate, including a comment I left on Ben Heard’s website in response to his statement that the ecomodernists were open to challenging debate.

I linked to a couple of my articles in which that debate was joined – to which Heard responded “At a smidge under 5,000 and 5,500 words respectively, I fear you may be writing to yourself rather than an audience.

Looks like some interesting discussion therein and if you seriously expect people to read it please, re-cut them with a whole lot more discipline in the writing.”

I only discovered this comment recently. At one level, the hypocrisy of it kind of amused me – my critique was pretty much the same length as the Manifesto, which Mr Heard happily read.

Nobody is obliged to read anything, but I’m not sure you can conscionably call for a debate and then duck out of it by retrospectively imposing editorial conditions on your interlocutors.

But ultimately, yes, I guess I am pretty much writing to myself, and though I feel honoured to have acquired a small online readership, no doubt my loquaciousness and lack of editorial professionalism limits my reach.

Most of the time, that doesn’t bother me. I’ve long been fully resigned to the fact that my words and deeds count for nothing in the world (OK, I’m lying: let me say instead that I’ve recently become partially resigned to it…)

I now just want to do the best thinking and writing I can within the limits of my capacities and circumstances.

But then I get to thinking that ecomodernism is making the world just that little bit worse, making the solutions to its problems just that little bit more intractable, entrenching those habits of thought and deed which in the end will have to be disinterred and reconfigured that much more laboriously.

And that makes me think that I ought to sharpen up my act, follow Mr Heard’s advice and try to make myself as slick as an ecomodernist.

Perhaps I should form my own institute – the Breakdown Institute? Well, if anyone wants to give me a steer on this, I’m all ears.

And if nobody responds, then I’ll readily embrace the truth of Mr Heard’s words and follow my heart – which I think is to write as I please, for myself, for trying to understand the world as I see it, trying as best I can to be a scholar and not a phony, and (let me admonish myself) focusing on an effort to do good work for its own sake rather than wasting time practicing the arts of rhetorical war in the battle over ecomodernism…

…which is just as well, because next up is my ‘History of the world in ten and a half blog posts’ – an essay considerably longer than the ones that so exasperated the ever-so-busy Mr Heard. Well, I’m pretty sure that ecomodernism lacks persuasive answers to our problems, so I think I need to look elsewhere, at my own pace.

And the place to start looking is human history, in case it can turn up anything more promising. I’ll readily admit that past history is a poor guide to the future. Unfortunately it’s the only one we’ve got.

Marris argues that the good thing about her decoupling approach is that it doesn’t rely on “a sudden and unprecedented improvement in our moral character”.

An interesting point – did the proliferation of our contemporary environmental problems stem from a sudden and unprecedented degeneration in that character? I don’t think so.

So maybe that suggests we might be able to learn some useful things for the future by looking at the past – which is not, of course, a very ecomodernist sort of thing to say. It ought to be.


• Chris Smaje works a small mixed farm in Somerset and blogs at smallfarmfuture.org.uk. He’s written on environmental and agricultural issues for publications like The Land, Permaculture Magazine and in Dark Mountain: Issue 6, and also in academic journals (Agroecology & Sustainable Food Systems; the Journal of Consumer Culture; the Journal for the Study of Religion,...


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