Near my daughter’s apartment in the Midd Cities, Texas, there is a small pond next to a highway. It is the only place to walk in an unconstrained natural landscape, though the pond has the feel of a very damaged place. There are few waterfowl to be found on the water, though I saw a beautiful bluebird (sialia sialis) in a tree the other day. The flora is the sort that propagates in disturbed habitats: a couple of black willows, Roosevelt Weed (bacchais neglecta), common sunflowers, asters, goldenrod, and a field of Silver Nightshade (solanum elaegnifolium), their silvery stems now carrying tiny tomato-like seeds.
There is no signage anywhere, and as the property appears neither connected to the neighboring apartment complex nor to the golf course across the street, it is fair game for trashing. In this place, at this time in history, to most people this small piece of the Earth-unappropriated, unowned, and unprotected- is unconnected to them, so they feel free to dump on it. (This is a problem for the whole area. Tarrant County is attempting to control it with citizens’ help: https://access.tarrantcounty.com/en/transportation/environmental/illegal-dumping.html)
I have been cleaning up the trash since I began using the walk around the pond for exercise and started using the leaf piles for clandestine composting of my kitchen scraps. It is clear that the majority of garbage is from food and drink containers: soda cans, plastic juice bottles, liquor bottles, styrofoam dishes, plastic silverware, Starbuck cups, plastic bags of every size, most advertising some sort of fast food: chicken wings, fries, burgers, tacos, etc. And while this pollution is degrading the landscape, it has already done the damage to the people who have bought and eaten this cheap and unwholesome food (diabetes and obesity are diet related and increasing in Texas: https://www.americashealthrankings.org/explore/annual/measure/Obesity/state/TX)!
This is my point: every one of us, every human being is an integral part of the environment in which we are embedded. Our own personal environment is as susceptible as the greater enveloping environment to being exploited and ruined, and by the same forces of greed and ignorance.
A society like the one here in Texas which denies climate change and supports the exploitation of the land is the same one that sees people as being only a means to make money, without taking responsibility for the destruction of people’s health or well being.
Without a connection to the natural world, without an understanding of the laws of Nature, how do we instill in ourselves, our society, and our culture a love and care for the natural world and for our bodies which are just an extension of that world?! To be blind to the interdependence of the land, the air, the water, the insects, the birds, the plants, the microbes, and ourselves is to be blind to the reality of life itself!
Ours is the most sophisticated of times…and the crassest. Ninety-nine percent of the world knows, with scientific certainty or through lived experience, that our environment will cease to support us in less than a couple of lifetimes; the other one percent seems unable to care.
Millions of us live with more comfort, physical safety, and personal freedom than any other humans in history; billions of us suffer with war, famine, disease, exploitation, and forced displacement on a scale also never before experienced.
The continents blend one into another as species (plants, insects, microbes, etc.) spill over their natural boundaries and are carried by our boats and planes around the world to colonize other species’ territories destroying the evolutionary connection between species and their native environment.
Technicians send messages through outer space while, on Earth, they fill each of our personal space with a miasma of image, talk, and noise. Megalomaniacs and sociopathic narcissists take center stage; we are hypnotized by their ignorance and stupidity, and yet unable to turn our backs on them.
Speed, information, and artificial desire warp our lives and disrupt our serenity. We tremble in our anxiety and lie sleepless in our beds. We are at a loss as to what to do to cure the misery of our disequilibrium and alienation or heal the Earth.
Only Nature seems to offer an antidote to our dysfunction, but the faster we run toward her, the quicker she seems to diminish, disappearing almost completely out of our sight.
An adequate response?
We are awash in advice about how to live at this most strange and frightening moment in history. Most of the advice (mine included!) is well meant: work for an environmentally responsible government, drive an electric car or use public transportation, eat locally produced foods or grow your own, minimize the amount of meat you eat, recycle, reuse, repair, divest fossil fuel stocks, and the list goes on. (See Le Pacte: https://www.lepacte.ca/english.html for a recent example of what passes for convenient environmental action in a “clicktivism”* format.)
But nowhere is it suggested that the economic (and therefore cultural) system within which we are embedded is to blame for the coming ecological disaster! Nowhere is it demanded that we take a hit to our incomes or our standard of living, even though that standard is way out of proportion to the way the rest of the world lives, and to how we would need to live to save the planet!
The change to a sustainable lifestyle will not be cosmetic: it will be essential and disruptive. The irony is that whether we choose to or are even capable of living simply, in tandem with Nature now, we or our progeny will be forced to live that way in the near future.
So how do we move forward, take the best action, act responsibly and ethically in the dilemma facing all of us? I have been thinking that perhaps it would be good to step back, and think about what each of us needs as emotional support in order to resist the toxic demands of our society, and make the truly profound changes in our personal lives that this moment calls for.
I have some ideas, but I would like to hear what you think! What helps you take the necessary steps, and keep making the difficult choices, to help our dire situation?
*”clicktivism” is described in Micah White’s book, The End of Protest, page 217, as “a false theory of social change that encourages complacency by feel-good online activism that has zero political or social impact.”
Imagine, for a moment, that everything you own at this very point in your life is all that you can or will ever be able to own. Every piece of clothing; all your jewelry, every shoe or pocketbook; every stick of furniture; every bit of makeup; every kitchen utensil, tool, plate, glass, or knife, all the tiny objects that fill the drawers in your house (pens, pencils, notepads, keys, candles, flashlights, etc.); all the cleaning supplies, iron, and ironing board; every sheet, towel, pillow, carpet, curtain, tablecloth; and, of course all the electronic gadgets: computers, phones, printers, televisions, etc. all are irreplaceable!
Imagine that the vast worldwide connections which bring a flood of goods, from factories all over the world, to your local store (or to the local Amazon warehouse) have been disrupted. Perhaps the factories in China, Central America, India, Japan, etc. have all closed and the workers have returned to simpler economies of farming and making products to be sold locally. Maybe the fossil fuel is finished and the global economy is one of luxury items only, transported with great effort and expense.
The question this thought experiment suggests is: now, what would your relationship be to the objects that you own?
It seems to me that Marie Kondo hints at the care and gratitude we should have for the objects that surround us (and that we would have if they were irreplaceable) when she suggests giving thanks to each object that we have decided is not bringing us joy and is on its way out to either the landfill or the thrift store. But as I mentioned in a previous post, she fails to draw our attention to the more important focus of our gratitude, and that is to the Earth’s resources that were used (and never replenished) to allow the object to be created in the first place, and to the work that people across the globe exerted to make the objects that fill our lives!
Since Netflix started airing Maria Kondo’s series, thrift stores all over the world have been inundated with truckloads of items that people realized that they didn’t actually need (and which weren’t bringing them joy!). However, there is no guarantee that the items given away to second hand shops will not also end up in landfills with the tons of “trash” generated during a Kondo session of tidying up. https://www.mamamia.com.au/tidying-up-marie-kondo-waste/
take clothes to the thrift store in smaller numbers over a greater length of time, say three or four pieces at a time every week.
if you have room in your place, clean and pack up the extra clothes carefully in see-thru bins according to type or style (e.g. all dress shirts together, all work skirts in one bin, all sport tees, etc.) and use the extra clothes to refresh your wardrobe as older clothes get tired looking or worn out.
it is important to feel that the joy that objects gave you can be transferred to other people by donating bras, reading glasses, good winter coats, shoes, and clean bedding to your local homeless or women’s shelter. And please donate it in as good condition as you would want if you were to use it!
old pillows and blankets can be donated to your local ASPCA.
And finally books can be donated to your local library, or sold to your local bookstore for cash or, often, for exchange for other books!
It may be clear by now that what I am suggesting to change our way of reducing stuff is a very labor intensive and time consuming process. But that is the point! The hypercapitalist economy we live in disguises the true price of goods by allowing them to be bought quickly, easily, and cheaply: a few minutes online, a call to Amazon, a recording of a credit card number, and the item is yours!
The getting rid of something can never be as hard work or time and energy consuming as the original making of the thing, but at least by taking some time and thought to place the object within the context of our local community; and making the extra effort to meet and see face to face whom will next use this thing that was bought so quickly and thoughtlessly, we can use the difficulty of downsizing to put a brake on careless consumption and make us think more responsibly about our purchases.
It has been an interesting experience for me to try to explain my ideas about climate change face to face in real life. Everyone to whom I have dared to speak, and by now I am discouraged enough to rarely bring it up in person, agrees that something is up with the climate, and that we are looking at major changes in the world; but then the response divides along two slightly different paths.
The first is a complete refusal to even think in depth about what is happening; it is a kind of mental throwing up of one’s hands-a belief that nothing substantive can be done to change the situation, though not a denial that the situation is as bad as it appears. Most of my friends feel that they are doing all they can: composting, recycling, voting for the best politicians, buying less, reusing, demonstrating, posting on Facebook, and praying that someone or something will rescue us, and there the discussion ends.
The second reaction is a concentrated effort to show me that I am clearly a pessimist who is catastrophizing a situation that may or may not happen in the near future, hence the encouragement to be happier and more positive-to see the glass as half full rather than half empty!
This Panglossian attitude is usually bolstered by all sorts of data supporting the world view that we are living in a golden age: less crime, better health, less abject poverty (https://www.theguardian.com/commentisfree/2019/jan/29/bill-gates-davos-global-poverty-infographic-neoliberal). This view privileges data without understanding that data is neutral; it is only useful if the methodology creating it and the questions asked of it are unbiased. Depending how it is framed, data can be read in many different ways. There can be less one-on-one crime, and yet more violence worldwide as the heat and drought exacerbates war and famine and state supported crime.
It is also based on two fundamentally flawed ideas: (1) that humanity can control Nature; and (2) that “progress”-the unending improvement and growth of the human condition, whether in wealth, longevity, safety, health-is a realistic goal for human existence.
Both ideas are ahistorical and unnatural. The first comes from our Judeo-Christian heritage and has been enshrined the past three hundred years by the scientists, engineers, and merchants who brought us the Industrial Revolution, including the agricultural revolution of the past one hundred years. It suggests that we are not part of Nature; not under the rule of natural laws, but above them; able to understand, manipulate, and coerce the natural world to satisfy our needs in a way none of the “lower” animals can.
The historical record suggests that this has never been the case. There have been many great human civilizations over the past couple of millennia (Mayan, Roman, Greek, etc.) all of which crashed and burned when their size and appetites overwhelmed the natural resources on which they depended. (Please see Jared Diamond’s Collapse for a very clear description of this history.)
Of course, we believe today that we have progressed so far technologically and scientifically that, at this point in history, we can avoid a collapse. Most of my friends and acquaintances, who use this argument, are convinced that, with the level of our science and with the interconnectivity that computers and the internet bring, our scientists, engineers, entrepreneurs, and inventors will, in very short order and in the manner of a deus ex machina, solve our ecological problems and save us from the mess we have created and continue to exacerbate!
This belief is not to be found among the scientists who spend their time and efforts actually studying Nature. They have been figuratively screaming at the top of their lungs the warnings about the approaching disasters, but to no avail. (https://www.theguardian.com/environment/2018/dec/02/world-verge-climate-catastophe) The alienation from the natural world is very extreme in the Western urban “first world” where I spend most of my time; and the distance between the average person who has very little connection to Nature and the scientists who study all aspects of the natural world in great detail is alarmingly great!
The image I have of the “optimists” who tout the status quo is that of people looking around, attempting to see reality, but, while doing so, holding mirrors up in front of their faces, so all they can see is their own reflections! Given the choice, I prefer to believe the scientists who have studied Nature deeply and have a healthy respect for her power, complex systems, and physics, rather than the pundits and “optimists” whose reading on the subject is shallow and whose understanding is constrained to a one species world view!
The second fallacy is a new idea, historically, but one that has proven to be particularly addictive and unnatural. It is embedded in the present dominant capitalist economic system; and it is the underlying assumption for much of what we do, as individuals, corporations, and nation states. In order to show progress, we must become wealthier, our lives must become better, our houses bigger, our lifestyles easier and more convenient, our pleasures more spectacular, our cars faster, our lives longer, and the list goes on and on! Any reduction in comfort, diminution of convenience, reduction in scale, or husbandry of resources is seen as a loss and a moving backwards!
But Nature does not operate on “progress” much as we would like it to. The reality is that the natural world is regenerative. There is no waste in Nature; everything is related to every other thing, and every animal fits into its ecological niche, fulfilling a role that allows the whole system to operate efficiently and to maintain itself over very long geologic time periods. For us to use the resources available to us on Earth in a sustainable manner that would guarantee our future existence as a species, we would need to jettison much of what we are so proud of in our modern world: all the technological and worldly goods that have been created with the use of unsustainable resources and that have had to be trashed when they break and are unrepairable.
So it is true: in one way I am a pessimist. I believe that only a few of us (the Amish, for instance) can revert to a natural and really normal lifestyle dependent on the work of our own hands and the fruits of our own agricultural labor. The rest of us, and I include myself, don’t have the courage or self-discipline to reduce our lifestyles to the level that is necessary to help the Earth. But Mother Nature will eventually force us to live closer to her, more in rhythm with her seasons and laws; unhappily, if we continue on our present path, the transition will be painful and traumatic.
So, though I don’t subscribe to the “optimism” that clings to the present unsustainable economic system, at the same time, I am optimistic about our future: a simpler, slower, and more rustic future that we will be forced to make, but which will not be a loss but a improvement in our human community and condition. The present dark age with its extreme luxury built on the misery of exploited people, animals, and ecosystems will end, and I believe it will be replaced by a time of reduced material comforts but increased justice and peace.
*Definition of Panglossian. : marked by the view that all is for the best in this best of possible worlds; from Pangloss, a character in Voltaire’s book Candide.