Posted on

Our mandate

The Mapuche struggle is an ecological struggle, it is a struggle for life and its continuity… We are people of the Earth, whose main mandate is to protect everything that makes existence possible, based on a spirituality connected with the natural elements. (Belén Curamil Canio of the Mapuche in Chile)

Are we perhaps the only life-form in this corner of the universe that sees things this way? Sensing ourselves to be unequivocally responsible for protecting everything that makes existence possible? Or does every variety of life feel the same way?

As individuals and as a species we tend to trust that things existed before us and will continue to exist after us. But absent the human individual or species from the picture and there is from a certain perspective no existence. We sense that we make it all possible just by being here. 

We receive the gift of coming alive from those of our kind who raise us and with gratitude we pass it on to those we have a hand in raising.  But the gift ripples horizontally too, beyond our kind. We receive life from the living Earth every day, and we in turn must daily birth and nurture the living Earth. The forests, rivers and all the things that swim, fly, creep and crawl need us as much as we need them.

So there it is, we must honour our mandate and do the right thing. Take humbly from life and give generously to life, in every breath and with every beat of our hearts. No need to ask why or from whom this mandate, or to what end. It is what it is. It is what is right.

[Image courtesy of Goldman Environmental Prize]

Posted on

Birds, toddlers and the phoney laws of profit

Fine-mesh netting to stop birds nesting in trees and hedgerows has recently become a thing in the UK. Apparently it’s been going on for a few years in the leafy margins where town merges into countryside. But it seems to have particularly taken off this spring, and photos have been pinging around social media.

Why would anyone stop birds nesting? Well, if you’re a property developer with a planning application pending, you need to make sure any trees and hedgerows you might later want to uproot aren’t home to feathery families. If they are, it’ll be illegal to displace them and that’s going to cost you time and money. So there you go. A sound business rationale for something quite appalling.

This wouldn’t be the foulest trick in the annals of human mistreatment of other creatures, but it seems to have struck a chord with many people. One of those ‘what have we come to?’ moments signalling unease in the collective psyche. Something which draws back the veil on the price that nature pays for society’s glorification of profit.  Something which reveals how we distance ourselves not only from the rest of nature but also from our own true nature.

Tangentially related in my mind was a news story from London a few weeks ago. A housing estate south of the river featured a notionally communal play area divided by a hedge and wall. On one side, a spacious garden and grounds accessible only to tenants of the estate’s privately owned flats. On the other a narrow strip of playground serving the handful of social housing flats. The development project had been required to include a proportion of social housing units, and communal play provision for small children had been part of the original specification. But now the ‘private’ and ‘social’ children, who wanted to play together, were segregated. So there was a bit of an outcry.

The estate management company embarrassed itself for a few days in the media, defending the indefensible with proprietor’s logic packaged in pathetic PR guff. After all, they asserted, only the private tenants paid the service fees which maintained their children’s VIP play facilities. Yeah but no but. Instinctively we all know that toddlers are exempt from social hierarchy. And in this case, the walls came down. But as it is for toddlers so it should be for the rest of us. Human hierarchies are a social construct, abominable and completely artificial, but like detachment from nature they serve the profit principle well,  so we’re stuck with them. Until people suddenly see right through them.

These two stories are linked for me in that they help delineate what it is we’re up against and show me where to direct my energies. I can’t ‘fight’ climate chaos but I will go out of my way to defy the maladaptive hallucinations (to borrow Richard Reese‘s phrase) that have created and are still driving it. And I can do so in the faith that deep down all of us are on the same side. We’re not supreme over nature, we’re not supreme over each other, and we won’t be blinded by the phoney laws of profit. So there.

Posted on

A bumble bee

I should have known it was coming, but like always in the heady rush of things you forget.

Two Fridays ago that beautiful morning, sunshine glinting off Cardiff Bay, a crowd of schoolchildren buoyant with homemade banners and placards outside the Senedd, smiling and laughing, singing and chanting. They were calling on the politicians inside – not one of whom showed their face – to listen up. They were calling on all adults everywhere to act their age and confront climate change. It was impossible not to be moved. Not to feel almost giddy with the sense of possibility. If you were there in Brighton, Sheffield, Berlin, Sydney or any of hundreds of other towns and cities where the same was happening that morning and in the days since, you’ll know what I mean.

You’ll also know what I mean if you’ve seen YouTubes of Greta Thunberg talking. A small, slight figure, softly spoken, reticent, not a hint of arrogance, holding an audience of big shots spellbound with her simple, honest, indignant message. For a moment the bluff and bluster that mark success in our crazy upside-down society melts away. The small, softly spoken person inside all of us holds sway. There’s hope. A new vanguard emerges, uncomplicated and instinctively true, seeking like a dog’s nose for some hint of a way forward. ‘We are nature defending itself’ said one of the schoolchildren’s slogans. I believe it.

But then you know how it is with feelings. You open your heart a crack, cognitive defences are down, and something else slips in to hijack your spirit.

Just over a week later we experienced the hottest February day ever in the British Isles, towards the end of what was the hottest February ever. 20°C across much of the land, quite a spike in a month where the average temperature in past years has been 7-9°C. The weather news was all about people sunbathing in city-centre parks and queuing for ice lollies at the beach. I briefly voiced my unease, in quiet conversation with a colleague in our over-warm office and was batted back with “the climate has always changed” and “we exaggerate our own influence”. There was no talk of climate in any of the sunny conversations around me that morning, only great weather.

At lunchtime I wandered out to the patch of bare ground across the supply road from the building where I work, and followed a muddy path into the strip of scrubby woods which lines the expressway. No question, the weather was gorgeous up there on the edge of the Brecon Beacons under an alpine sky. There was a bumble bee, fat and furry, zig-zagging among the slim tree trunks just above the leaf-fall. What’s going on, I thought. I’ve never seen a bumble bee at the turn of winter. What’s it looking for? Nectar, surely. Flowers. But there aren’t any flowers. None whatsoever. The trees are bare and nothing has poked through the mulch. Has it been warmed from its winter resting hole by the premature heat? I once read that bumble bees can manage only about 20 minutes of flight without a slurp of sugary energy. How much longer did this one have left? I placed a bite of apple on the ground close to the bee when it settled at the foot of a tree, but that spooked it and it promptly zig-zagged out of sight. The traffic roared. I pushed on, but the thought of the bee wouldn’t leave me. Imagine emerging on cue, primed by the eternal waltz of life for a summer of buzzing, to find yourself in a wasteland of dead leaves with 20 minutes to go. The image fused in my mind with a recurring scene from Tarkovsky’s Stalker: a man stepping slowly, expressionless, through a forest of blasted birch. Post-apocalypse? You never find out. But something bad.

And that’s how it happens. When you realise you’re feeling shit again.

The nadir, certainly, was this. One evening in the kitchen, after washing up and all that, the kids readying themselves for bed, I’m scrolling through Twitter and stop to watch a 10-minute video of Greta addressing an auditorium of European Union political elite. My daughter steals in behind me to watch over my shoulder and I’m pleased that she’s interested. Greta stresses the “less than 12 years to act” message, says there will be uncontrollable chain reactions if we don’t, and at that the daughter retreats upset, later to be found in a far corner of the flat, eyes red-rimmed and wide as she says to me: “…but it can be fixed, right? It can be stopped, yes?”

I can write this now because it’s passed, that stumble. I guess it comes in waves. I guess it’s like two sides of a coin. Some days what the kids are doing is hugely heartening. Other days it may just break your heart.

(Image from a postcard by Peter Reason)

Posted on

We are not alone

I’ve been investigating the connection, if it’s there, between the substrate of human emotions and the ways we respond to climate change, and trying to do so from an orthodox scientific perspective.

There’s plenty of peer-reviewed work out there framing climate change in terms of people’s values, attitudes and behaviours. It’s generally presented for the purpose of encouraging better methods for communicating how urgent the threat of climate change has become and/or better measures for mitigating and adapting to that threat. But I’m looking for something about people that I believe springs from deep within, deeper than values, attitudes and behaviours. There’s also a decent body of literature on our psychological and emotional responses to climate change, but it lacks the grounding in hard science, hard enough to chip your teeth on, that I need for a credible academic study. It seems that ’emotions’ are slippery terrain, easy(ish) to describe in commonplace terms, but difficult to pin down in the form of findings that can be systematically and falsifiably tested.

So I found my way to the work of the late neuroscientist Jaak Panksepp (I’m sad to say he died last year), who meets my criteria for a rigorous but not entirely dispassionate master of the field. And it’s drawn me off on a bit of a tangent. Here’s what I learned:

Feelings such as grief, rage, playful joy, loving care and several others live deep within the mind, and can be observed – via brain-imaging – in the deepest, oldest parts of the human brain. They can also be artificially aroused using ‘deep brain stimulation’. Panksepp dedicated his research to compiling evidence for the existence this handful of core emotional systems, which appear to be the source for the many complex social feelings that people generally experience and talk about as ’emotions’. His studies indicate that the fundamental, underlying packages of emotional feelings are not only innate to us, from birth, but that we also share them with our mammal cousins, and to varying degrees with other creatures too. Which is to say they are experienced, in the minds of creatures great and small, as bona fide ‘feelings’.

That won’t come as news to anyone with an empathetic interest in living creatures. Or to children, or I gather to members of most indigenous societies in the world. The kinds of people for whom the personhood of animals has never been in doubt. And for Panksepp it’s just an unsentimental fact, supported by a preponderance of neuroscientific evidence. Our fellow creatures have feelings too – and by extension they experience consciousness in ways not so very different from ourselves.

But by a quirk of neuro-biological science, conclusions (no matter how rigorously arrived at) which undermine (no matter how unintentionally) the conceit of human exceptionalism, are considered unsophisticated and therefore can be quietly marginalised and disregarded. As if that whole business with Darwin and the monkeys didn’t teach us much at all. Consciousness and the capacity for feelings make us unique among all life-forms, so the story goes. So Panksepp’s work, while not exactly heretical, isn’t yet mainstream.

Maybe it would just be too inconvenient for a science which has been in thrall to behaviourism for the best part of a century, to let go of the notion of non-human creatures as, in effect, mindless automata – experimental subjects (no consent needed!) and living demonstrations of the efficacy of the “reward and punishment” approach to behavioural control. There’s also the conundrum of trying to explore the pre-linguistic depths of the mind using science, a language-based system of reason. Science seems intrinsically happier grappling with the topic of cognition, a language-based function of the human brain, rather than dealing with deep emotion, which is an evolutionary feature of potentially all animal minds (despite the workings of deep emotion being in some sense more rudimentary and easier to evidence than the freakish complexities of cortical-level cognitive consciousness). In fact, the dominant discourse in neuroscience would still deny that word ‘mind’ – associated with subjective consciousness – to any vessel of non-cognitively experienced feelings.

I’m certain, however, that the rest of the field will, in time, catch up with Panskepp on this. And I’m hopeful that there are links to be explored between the deep emotional substrate of human life and the story of climate change.

To sign off I’d like to share this extract from the coda to Panksepp and Biven’s The Archaeology of Mind: neuroevolutionary origins of human emotions:

Animals…are sentient beings, and their affective capacities [ie ability to experience subjective feelings] arise from the same type of neural soil as we have. Humans may be abundantly more “rational,” and more “reflective” about their states of mind, but mammals all experience emotions affectively. And as the clinical studies of Merker (2007) and Shewmon et al. (1999) have revealed, those feelings arise from very deep regions of both human and animal brains. Obviously, we humans can dwell on the existential aspects of our lives more deeply than other species. After all, we can speak and think symbolically. But this does not give us privileged access to raw affective experiences. What a terribly empty and lonely world it would be if we humans were the only conscious creatures within the inextricably interwoven fabric of life. What a wonderful relief it is when we realize that there are bubbles of consciousness wherever our fellow animals roam the earth.

We are not alone. How wonderful indeed!

Posted on

What do we tell the kids?

Words don’t begin to

But then that’s all we’ve got. Words, and the stories we weave of them.

I’ve been wondering about this in connection with the study I’m putting together for my MSc. I’m asking pairs of friends who are also parents to record a conversation about climate change, how they feel it may affect the lives of their children, and what if anything they feel they should do about it.

I’m not sure we’ve got a language yet for dealing with these questions. It seems we don’t have the stories we need that would help us navigate this terrain. Continue reading “What do we tell the kids?”

Posted on

A spatter of rain

It cooled for a while this evening, then an unsatisfying spatter of rain, no more than a few specks here and there, then back to how it was.

The satellite photos above, from NASA, show England and Wales at the start of May, and a few days ago.

It’s been hot and dry for that entire period. The driest early summer since records began, but hot with it too. Hot in a way that’s not right. 

There are certain protocols to the weather in these islands, and we grow up with those protocols in our bones. We indulge the rain and leaden skies because we know they won’t last. We’re always unprepared for snow, but the snow won’t last either, so why bother organizing defences. And we’re always surprised by sunny days, the better to seize on them with  bonhomie and glee.

Heatwaves are not unknown – there is a place in the protocols for such treats.  A heatwave may last a long weekend, or longer, up to two or three weeks in one of those legendary summers we all recall and still speak of. But not like this one. This one had outstayed its welcome by late May.

Where’s the fun in gabbing about the weather – our famous national pastime – when its presiding spirit is no longer playing along?

We had a disproportionately heavy and bitterly cold dump of Siberian snow across the land one weird weekend in March, which ironically stripped the supermarkets of chilled meat and fish and dairy products for up to three weeks. (A surprising sign of how unresilient our food supply chain is.) And now this.

So, these days, my heart sinks a little every morning when I draw the curtains and see today’s sky will be the same as yesterday’s, and the day before’s. For a while I was pleading, wishing in my mind for rain. I miss it. The playing fields and roadside verges converted to baked earth and straw appear to me like something from an alien land. But rain will come eventually, the land will green again. No-one is going to die for lack of a mouthful of clean water on this island, not this year. Maybe there’ll be lasting damage to agriculture. I don’t know. What I’m really wishing for is for this climate change thing not to be happening. But the weather is telling me it’s not a bad dream. This is really happening.

In public, there’s an unspoken accord not to connect the “heatwave” with climate change. Even though this is exactly what the long-term forecasts have been saying would happen, for years now. Intensifying extremes. The arctic overheats, the jet stream gets disrupted and slowed, and air masses stagnate in place. Once-in-a-hundred-year weather events become once-in-twenty-year then once-in-five-year events. And like when steroid-pumped Roger McGwire and Barry Bonds were smashing the home-run records – what was going on was clear from the mounting tally of homers, even though no individual big hit could be pinned on the drugs.

So, that’s how it is here, this summer, on this patch of the northern hemisphere. How’s it where you are?

 

Posted on

Big questions

Dad, what’s the purpose of life?

It was asked with the same kind of uncomplicated curiosity as when he says to me: what’s the fastest anyone’s ever been on a skateboard? or (this morning on the way to school, out of the blue): Dad, can a town square be a circle?

He and his tribe of nine-year-olds devote their days to exuberance, with breaks for food and drink, preferably sugared. In their waking hours they seem to have a ten-to-one ratio between good times and  bad. The bad times are felt intensely, but pass like an ocean squall.

So I responded in the spirit of the enquirer: the purpose of life is to have fun…and (thinking for a moment) to be good to others. That last bit spoken from the pulpit of the responsible parent. Blind hedonism’s no good if it hurts others, or yourself. And anyway goodness is its own reward.

But it did get me thinking, this question, and I realised how hard it is to answer without resort to values that are themselves in question. After all, how much of what I’ve been conditioned to accept, and to believe is right, can I trust? How much of it should be viewed as suspect, to the degree that it enables our kind’s shameful hegemony over the natural world? Any “purpose” to life that furthers that hegemony, surely isn’t worthy of the claim.

The starting point has to be that all of it is suspect until proved otherwise.

Being good citizens, accumulating wealth, supporting charity, pursuing happiness, acquiring wisdom, keeping our families safe, providing them with food and shelter, procreating (the purpose of life is to, er, create more life), solving world problems, extending the boundaries of knowledge, loving and being loved, giving ourselves to God and country,  striving for Heaven or the next life (the purpose of life is to not be alive?), saving lives, taking lives…. all suspect. All compromised by association with the course we’re on.

How then to pick out values we can trust not to drive us further down the trail of self-destruction?

Well, we could do worse than start by looking at the nine-year-olds, a friendly tribe not yet wholly inducted into the ways of civilization.

The gift for joy they retain from when they were even younger.  Their endless curiosity. Their ready appreciation of what is and isn’t fair. Their love of kindness in others and desire to be kind in return. Their ability to conjure a game from thin air, the more barmy and hilarious the better. Their willingness to do almost anything in return for an ice cream. And the way they still infuse much of the world around them, animate or inanimate, with a spirit and life-force that is as buoyant and bright as their own.

A few days after that question about the purpose of life I realised that I’d missed the opportunity to ask him back, so I did.

He looked out the window of the train for a few seconds and pondered, then said: maybe there isn’t a purpose – life is just something that happens.

 

 

 

 

 

 

 

Posted on

When you tug a thread

I tore this picture from the newspaper last month and put it on the shelf behind some books, but the image didn’t let go. The sorrow it engendered seemed disproportionate. I follow the news and know that human lives and hopes and dreams are being extinguished all over. Children’s lives and hopes and dreams. Why bother about a hundred-year-old photo of some extinct animals?

They are Tasmanian tigers, or thylacines, in a zoo in about 1910. They were hunted to extinction in the wild around that time, and the last of their kind – though there are occasional unverified sightings to this day – died in captivity in 1936.

The thylacine was a marsupial. It raised its young in pouches like a kangaroo, and evidently evolved to fill a dog-shaped hole in its environment. “Convergent evolution”, zoologists call it. I guess because of some conditioned affinity for dogs, I’m more moved by those faces than I could be by any image of a dodo. See those curious, questing, intelligent eyes. And the physiognomy, so familiar and yet so strange. What a dreadful loss.

I’m not sure if we ever carried out a proper accounting for this loss, and I believe we need to – for our own well-being if nothing else. Our ancestors wouldn’t have allowed such a thing to pass without appropriate acknowledgement. Without mourning.

I’m talking here about our deep ancestors, way back when our kind still lived and died amid wonder and mystery, both as a part of Nature and apart from it. Way back before wild grasses were tamed on the silty flood plain. Before wild creatures were hobbled and roped into our enclosures. Before settlements, property, hierarchies, laws, slaves, money, taxes, royalty, God, soldiers, politicians, bureaucrats and the execution block. Before we had to indulge wealthy simpletons boasting about their plans for colonies on Mars and everyone living to 100! Before all the generations of stunted minds and lives. Back to when our distant but actually not so distant kin were strong and alert, and well aware of how deadly our gifts of fire and tools and storytelling could be for the magical web of life on which it all depended.

We could consider the thylacine just another twig snapped off the Darwinian tree, one of many. After all, those who study these things tell us that 99-point-something per cent of all species ever have gone extinct, that’s how evolution works. So… chill. But no. Tug a thread, and then another, and pretty soon the whole fabric comes loose. That must have been clear as daylight to our ancient kin, for whom every waking morning was a reminder of how blessed they were and how dependent on Nature’s grace. It was clear to Shakespeare (“For nothing so vile that on the earth doth live / But to the earth some special good doth give”) and it’s clear to a lot of us today. It’s an important truth yet one that’s glossed over in the narratives that drive our global, urban-agro-industrial culture. So the threads go on being tugged out, one after another.

Scholars of the Sixth Mass Extinction report that species are now blinking out at between 100 and 10,000 times the background rate of extinction. No time to mourn them all, of course. In fact, no time to mourn any of them. Our culture of extraction and consumption has to keep pressing forward, eliminating obstacles along the way.

Stop now and it all collapses.

Carry on and it all collapses.

But at least let’s account for what we’ve done and where we’re at. Even though it hurts. Our deep ancestors, if they came among us now, would surely look at us – their own distant progeny – with eyes of affection, and admiration, and sadness. They’d know full well the price that is paid for injuring Nature, and they’d understand the thylacine can’t be brought back. The thread can’t be pushed back into the fabric, no matter how hard we might wish that.

I believe they’d also consider it the responsibility of our kind, once Nature’s favourite child, to face up to what’s done, to take on that burden – not bury it – then live with it as best we can.

Posted on

What story shall we tell?

The community in which Jedek is spoken is more gender-equal than Western societies, there is almost no interpersonal violence, they consciously encourage their children not to compete, and there are no laws or courts. There are no professions either, rather everyone has the skills that are required in a hunter-gatherer community. This way of life is reflected in the language. There are no indigenous words for occupations or for courts of law, and no indigenous verbs to denote ownership such as borrow, steal, buy or sell, but there is a rich vocabulary of words to describe exchanging and sharing.

This is not a fable from a galaxy far, far away. It’s from a study by researchers at Lund University in Sweden. Jedek is spoken by a small community of people in the Malaysian highlands, and the language features described above are not uncommon among cultures not yet swept aside in the civilizational deluge. They are part of our human heritage.

It’s been known since forever that words both reflect and determine how we perceive the world, and what’s more, that it is possible to instrumentalise that tendency of language to determine perceptions. The relevant techniques are routinely learned and applied by advertisers, demagogues, preachers, storytellers and cognitive therapists, to name a few. What is less widely known, though, is the invisible way that a language’s deep-down warrants — what it does and doesn’t permit, what it privileges and what it plays down, what it values and what it disdains — shapes its speakers’ understanding and expectations of other people and themselves.

Now, contemplate for a moment what it means to live within the confines of a language-culture which values ownership and transactional self-interest to the extent that ours does…and wonder what that might do for our capacity to recognise and share our common interests. Our capacity to play, not compete. Our capacity to love.

I’m sure a healthy culture fills minds with a rich vocabulary for sharing, supporting, exchanging, listening and understanding, and offers only a meagre selection of words for those other things, best forgotten. A healthy culture wouldn’t even have words to express esteem for a “great deal”, or for obscene wealth, or for the act of blasting a junk automobile into orbit to attract “likes”, because those would be beyond all possibility of being esteemed.

But back to the speakers of Jedek. Their world is not a utopia and it’s not a new-age fantasy. They’re real people leading normal lives, albeit normal in a way that people from our culture would typically dismiss as less than cultured. But that reflects a deficit in our language and values, rather than in theirs.

As one of the Lund University researchers writes:

There are so many ways to be human, but all too often our own modern and mainly urban societies are used as the yardstick for what is universally human. We have so much to learn, not least about ourselves, from the largely undocumented and endangered linguistic and cultural riches that are out there.