Category Archives: Natural Resources

In Praise of Wilderness and Moving Beyond Self by Howie Wolke 

Wilderness is the ancestral home of all that we know in this world.

Wilderness is the ancestral home of all that we know in this world.

A few years ago, I led a group through the wilds of northern Alaska’s Brooks Range during the early autumn caribou migration. I think that if I had fourteen lifetimes I’d never again experience anything quite so primeval, so simple and rudimentary, and so utterly and uncompromisingly wild. If beauty is in the eye of the beholder, this beheld my eye above all else. Maybe that trek—in one of the ultimate terrestrial wildernesses remaining on Earth—is my personal quintessence of what constitutes real wilderness among a lifetime of wilderness experience. The tundra was a rainbow of autumn pelage. Fresh snow engulfed the peaks and periodically the valleys, too. Animals were everywhere, thousands of them, moving across valleys, through passes, over divides, atop ridges. Wolves chased caribou. A grizzly on a carcass temporarily blocked our route through a narrow pass. It was a week I’ll never forget, a week of an ancient world that elsewhere is rapidly receding into the frightening nature-deficit technophilia of the twenty-first century.

Some claim that wilderness is defined by our perception, which is shaped by our circumstance and experience. For example, one who has never been to the Brooks Range but instead has spent most of her life confined to big cities with little exposure to wild nature might consider a farm woodlot to be “wilderness.” Or a small state park laced with dirt roads. Or, for that matter, a cornfield, though this seems to stretch this theory of wilderness relativity to the point of obvious absurdity. According to this line of thought, wilderness, like beauty, is in the eye of the beholder.

Yet those who believe that perception defines wilderness are dead wrong. In our culture, wilderness is a very distinct and definable entity, and it can be viewed on two complementary levels. First, from a legal standpoint, the Wilderness Act of 1964 defines wilderness quite clearly. A designated wilderness area is defined as “untrammeled,” which means “unconfined” or “unrestricted.” It further says wilderness is “an area of undeveloped Federal land retaining its primeval character and influence, without permanent human improvements or habitation.” The law also generally prohibits road building and resource extraction such as logging and mining. Plus, it sets a general guideline of 5,000 acres as a minimum size for a wilderness.  Furthermore, it banishes to non-wilderness lands all mechanized conveniences, from mountain bikes and game carts to noisy fume-belching all-terrain vehicles and snow machines.

In addition to wilderness as a legal entity, we also have a closely related cultural view, steeped in mystery and romance and influenced by our history, which yes, includes the hostile view of wilderness that was particularly prevalent during the early days of settlement. Today, our cultural view of wilderness is generally positive. This view is greatly influenced by the Wilderness Act, which means when people speak of wilderness in lieu of legal definitions, they speak of country that’s big, wild, and undeveloped, where nature rules. And that certainly isn’t a woodlot or cornfield. In summary, then, wilderness is wild nature with all her magic and unpredictability. It lacks roads, motors, pavement and structures, but comes loaded with unknown wonders and challenges that at least some humans increasingly crave in today’s increasingly controlled and confined world.

Untrammeled wilderness by definition comes with fire and insects, predator and prey, and the dynamic unpredictability of wild nature, existing in its own way in its own right, with utter disregard for human preference, convenience, and comfort. And perception. As the word’s etymological roots connote, wilderness is “self-willed land,” and the “home of wild beasts.”

It is also the ancestral home of all that we know in this world, and it spawned civilization, although I’m not convinced this is a good thing.  So wilderness isn’t just any old unpaved undeveloped landscape. It isn’t merely a blank space on the map. For within that blank space might be all sorts of human malfeasance that have long since destroyed the essence of real wilderness: pipelines, power-lines, water diversions, overgrazed wastelands, and off-road vehicle scars, for example. No, wilderness isn’t merely a place that lacks development. It is unspoiled and primeval, a sacred place in its own right. Wilderness designation is a statement to all who would otherwise keep the industrial juggernaut rolling: Hands off! This place is special! Designated wilderness is supposed to be different “in contrast with those areas where man and his works dominate the landscape.” (Wilderness Act, section 2c)

Wilderness provides us with some defense against the collective disease of “landscape amnesia.” I began to use this term in the early 1990s while writing an educational tabloid on wilderness and roadless areas. It had begun to occur to me that, as we continue to tame nature, each ensuing generation becomes less aware of what constitutes a healthy landscape because so many components of the landscape gradually disappear. Like the proverbial frog in the pot of water slowly brought to a boil, society simply fails to notice until it’s too late, if it notices at all. For example, few alive today remember when extensive cottonwood floodplain forests were healthy and common throughout the West. So today’s generations view our currently depleted floodplains as “normal.” Thus there’s no impetus to restore the ecosystem. This principle applies to wilderness. Wilderness keeps at least some areas intact, wild and natural, for people to see. We don’t forget what we can still see with our own eyes. Moreover, when we keep wilderness wild, there is less danger that as a society we’ll succumb to wilderness amnesia, and forget what real wilderness is.

Perhaps the most important thing that sets wilderness apart is that real wilderness is dynamic, always in flux, never the same from one year or decade or century to the next, never stagnant, and entirely unconstrained despite unrelenting human efforts to control nearly everything. Natural processes such as wildfire, flood, predation, and native insects are (or should be) allowed to shape the wilderness landscape as they have throughout the eons. Remember, wilderness areas are wild and untrammeled, in contrast with areas dominated by humankind. That domination includes our interference with the natural forces and processes that shape a true wilderness landscape.

It has been said that wilderness cannot be created; it can only be protected where it still persists. There is some truth here, but there’s a big gray area too. Even though most new wilderness units are carved out of relatively unspoiled roadless areas, Congress is free to designate any area of federal land as wilderness, even lands that have been impacted by past human actions, such as logging and road building. In fact, Congress has designated such lands as wilderness on numerous occasions. Once designated, agencies are legally required by the Wilderness Act to manage such lands as wilderness. Time and the elements usually do the rest. For example, most wildernesses in the eastern U.S. were once heavily logged and laced with roads and skid trails. Today, they have re-attained a good measure of their former wildness.

Wilderness is about humility. It’s a statement that we don’t know it all and never will. In wilderness we are part of something much greater than our civilization and ourselves. It moves us beyond self, and that, I think, can lead only to good things.

Perhaps above all, wilderness is a statement that non-human life forms and the landscapes that support them have intrinsic value, just because they exist, independent of their multiple benefits to the human species.  Most emphatically, wilderness is not primarily about recreation, although that’s certainly one of its many values. Nor is it about the “me first” attitude of those who view nature as a metaphorical pie to be divvied up among user groups. It’s about selflessness, about setting our egos aside and doing what’s best for the land. It’s about wholeness, not fragments. After all, wilderness areas—despite their problems—are still our healthiest landscapes with our cleanest waters, and they tend to support our healthiest wildlife populations, particularly for many species that have become rare or extirpated in places that are less wild.

Having made a living primarily as a wilderness guide/outfitter for over three decades, I’ve had the good fortune to experience many wild places throughout western North America and occasionally far beyond. Were I to boil what I’ve learned down to one succinct statement, it’d probably be this: Wilderness is about restraint. As Howard Zahniser stated, wilderness managers must be “guardians, not gardeners.” When in doubt, leave it alone. For if we fail to restrain our manipulative impulses in wilderness, where on Earth might we ever find untrammeled lands?

Finally, when we fail to protect, maintain, and restore real wilderness, we miss the chance to pass along to our children and grandchildren—and to future generations of non-human life—the irreplaceable wonders of a world that is too quickly becoming merely a dim memory of a far better time. Luckily, we still have the opportunity to both designate and properly protect a considerable chunk of the once enormous American wilderness. Let’s not squander that opportunity. We need to protect as much as possible. And let’s keep wilderness truly wild, for that, by definition, is what wilderness is, and no substitute will suffice.

Howie Wolke co-owns Big Wild Adventures, a wilderness backpack and canoe guide service based in Montana’s Paradise Valley, near Yellowstone National Park. He is an author and longtime wilderness advocate, and is a past president and current board member of Wilderness Watch. This piece was first published in “Wilderness: Reclaiming the Legacy” ©2011.  Source: Keeping Wilderness WILD! The blog of Wilderness Watch http://wildernesswatch.wordpress.com

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The Myth of Human Progress by Chris Hedges

We must transcend our evolutionary history. We’re Ice Age hunters with a shave and a suit. We are not good long-term thinkers.

MythofHumanProgress

“If we fail in this great experiment, this experiment of apes becoming intelligent enough to take charge of their own destiny, nature will shrug and say it was fun for a while to let the apes run the laboratory, but in the end it was a bad idea.” ~ Ronald Wright, A Short History of Progress

Clive Hamilton in his Requiem for a Species: Why We Resist the Truth About Climate Change describes a dark relief that comes from accepting that “catastrophic climate change is virtually certain.” This obliteration of “false hopes,” he says, requires an intellectual knowledge and an emotional knowledge. The first is attainable. The second, because it means that those we love, including our children, are almost certainly doomed to insecurity, misery and suffering within a few decades, is much harder to acquire. To emotionally accept impending disaster, to attain the gut-level understanding that the power elite will not respond rationally to the devastation of the ecosystem, is as difficult to accept as our own mortality. The most daunting existential struggle of our time is to ingest this awful truth—intellectually and emotionally—and continue to resist the forces that are destroying us.

The human species, led by white Europeans and Euro-Americans, has been on a 500-year-long planetwide rampage of conquering, plundering, looting, exploiting and polluting the Earth—as well as killing the indigenous communities that stood in the way. But the game is up. The technical and scientific forces that created a life of unparalleled luxury—as well as unrivaled military and economic power—for the industrial elites are the forces that now doom us. The mania for ceaseless economic expansion and exploitation has become a curse, a death sentence. But even as our economic and environmental systems unravel, after the hottest year [2012] in the contiguous 48 states since record keeping began 107 years ago, we lack the emotional and intellectual creativity to shut down the engine of global capitalism. We have bound ourselves to a doomsday machine that grinds forward.

Complex civilizations have a bad habit of destroying themselves. Anthropologists including Joseph Tainter in The Collapse of Complex Societies, Charles L. Redman in Human Impact on Ancient Environments, and Ronald Wright in A Short History of Progress have laid out the familiar patterns that lead to systems breakdown. The difference this time is that when we go down the whole planet may go with us. There will, with this collapse, be no new lands left to exploit, no new civilizations to conquer, no new peoples to subjugate. The long struggle between the human species and the Earth will conclude with the remnants of the human species learning a painful lesson about unrestrained greed and self-worship.

“There is a pattern in the past of civilization after civilization wearing out its welcome from nature, overexploiting its environment, overexpanding,  overpopulating,” Wright said when I reached him by phone at his home in British Columbia, Canada. “They tend to collapse quite soon after they reach their period of greatest magnificence and prosperity. That pattern holds good for a lot of societies, among them the Romans, the ancient Maya and the Sumerians of what is now southern Iraq. There are many other examples, including smaller-scale societies such as Easter Island. The very things that cause societies to prosper in the short run, especially new ways to exploit the environment such as the invention of irrigation, lead to disaster in the long run because of unforeseen complications. This is what I called in A Short History of Progress the ‘progress trap’. We have set in motion an industrial machine of such complexity and such dependence on expansion that we do not know how to make do with less or move to a steady state in terms of our demands on nature. We have failed to control human numbers. They have tripled in my lifetime. And the problem is made much worse by the widening gap between rich and poor, the upward concentration of wealth, which ensures there can never be enough to go around. The number of people in dire poverty today—about 2 billion—is greater than the world’s entire population in the early 1900s. That’s not progress.”

“If we continue to refuse to deal with things in an orderly and rational way, we will head into some sort of major catastrophe, sooner or later,” he said. “If we are lucky it will be big enough to wake us up worldwide but not big enough to wipe us out. That is the best we can hope for. We must transcend our evolutionary history. We’re Ice Age hunters with a shave and a suit. We are not good long-term thinkers. We would much rather gorge ourselves on dead mammoths by driving a herd over a cliff than figure out how to conserve the herd so it can feed us and our children forever. That is the transition our civilization has to make. And we’re not doing that.”

Wright, who in his dystopian novel A Scientific Romance paints a picture of a future world devastated by human stupidity, cites “entrenched political and economic interests” and a failure of the human imagination as the two biggest impediments to radical change. And all of us who use fossil fuels, who sustain ourselves through the formal economy, he says, are at fault.

Karl Marx and Adam Smith both pointed to the influx of wealth from the Americas as having made possible the Industrial Revolution and the start of modern capitalism. It was the rape of the Americas, Wright points out, that triggered the orgy of European expansion. The Industrial Revolution also equipped the Europeans with technologically advanced weapons systems, making further subjugation, plundering and expansion possible.

“The experience of a relatively easy 500 years of expansion and colonization, the  constant taking over of new lands, led to the modern capitalist myth that you can expand forever,” Wright said. “It is an absurd myth. We live on this planet. We can’t leave it and go somewhere else. We have to bring our economies and demands on nature within natural limits, but we have had a 500-year run where Europeans, Euro-Americans and other colonists have overrun the world and taken it over. This 500-year run made it not only seem easy but normal. We believe things will always get bigger and better. We have to understand that this long period of expansion and prosperity was an anomaly. It has rarely happened in history and will never happen again. We have to readjust our entire civilization to live in a finite world. But we are not doing it, because we are carrying far too much baggage, too many mythical versions of deliberately distorted history and a deeply ingrained feeling that what being modern is all about is having more. This is what anthropologists call an ideological pathology, a self-destructive belief that causes societies to crash and burn. These societies go on doing things that are really stupid because they can’t change their way of thinking. And that is where we are.”

And as the collapse becomes palpable, if human history is any guide, we like past societies in distress will retreat into what anthropologists call “crisis cults.” The powerlessness we will feel in the face of ecological and economic chaos will unleash further collective delusions, such as fundamentalist belief in a god or gods who will come back to Earth and save us.

“Societies in collapse often fall prey to the belief that if certain rituals are performed all the bad stuff will go away,” Wright said. “There are many examples of that throughout history. In the past these crisis cults took hold among people who had been colonized, attacked and slaughtered by outsiders, who had lost control of their lives. They see in these rituals the ability to bring back the past world, which they look at as a kind of paradise. They seek to return to the way things were. Crisis cults spread rapidly among Native American societies in the 19th century, when the buffalo and the Indians were being slaughtered by repeating rifles and finally machine guns. People came to believe, as happened in the Ghost Dance, that if they did the right things the modern world that was intolerable—the barbed wire, the railways, the white man, the machine gun—would disappear.”

“We all have the same, basic psychological hard wiring,” Wright said. “It makes us quite bad at long-range planning and leads us to cling to irrational delusions when faced with a serious threat. Look at the extreme right’s belief that if government got out of the way, the lost paradise of the 1950s would return. Look at the way we are letting oil and gas exploration rip when we know that expanding the carbon economy is suicidal for our children and grandchildren. The results can already be felt. When it gets to the point where large parts of the Earth experience crop failure at the same time then we will have mass starvation and a breakdown in order. That is what lies ahead if we do not deal with climate change.”

“If we fail in this great experiment, this experiment of apes becoming intelligent enough to take charge of their own destiny, nature will shrug and say it was fun for a while to let the apes run the laboratory, but in the end it was a bad idea,” Wright said.

Chris Hedges, a columnist for Truthdig, began his career reporting the war in El Salvador. He spent nearly two decades as a foreign correspondent in Central America, the Middle East, Africa and the Balkans. He has reported from more than 50 countries and has worked for The Christian Science Monitor, National Public Radio, The Dallas Morning News and The New York Times, for which he was a foreign correspondent for 15 years. Reprinted with permission from TRUTHDIG, January 14, 2013, http://www.truthdig.com/report/item/the_myth_of_human_progress_20130113/.

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From Vicious to Virtuous Cycles: The Great Turning by David W. Orr

FrameWorld

We have yet to protect our descendants’ rights to “life, liberty, and property.”

“Only connect” – E. M. Forster

Implications for education and the educated

Vicious Gyres

Fifteen-hundred miles west of Seattle, in the middle of the North Pacific, a mass of plastic debris and chemical sludge is caught in ocean currents known as the North Pacific Gyre. It is estimated to be the size of the lower 48 states at a depth of 100-1000 feet. But no one knows for certain how large or how deep, only that it is massive and growing. Some of the most amazing things humans have ever made float in what has been renamed the “North Pacific Garbage Gyre.” They are made primarily of oil extracted from deep below the surface of the Earth, which is another remarkable story. The impact on marine organisms and sea life is poorly documented but it is between disastrous and catastrophic. Some of the debris is ingested by birds and fish who mistake floating plastic doo-dads for food. Some of it breaks down into long-lived toxic compounds. Despite its size and ecological effects the North Pacific Garbage Gyre is distant enough to be out of sight and out of mind.

Another gyre of gases circulates around the Earth six miles above our heads, the result of our annual combustion of four cubic miles of primeval goo—ancient sunlight congealed in the form of coal, oil, natural gas, shale oil, and tar sands. The atmospheric residues, chiefly CO2 reached 400 ppm in May of 2013—the highest concentration in hundreds of thousands of years, perhaps several million years. The atmospheric CO2 gyre is changing the thermal balance of Earth in an instant of geologic time and locking us into a future of extreme heat, drought, larger storms, rising sea levels, and changing ecologies that will increasingly imperil economies, public health, and social and political stability, that is to say, civilization itself.

A third gyre of long-lived chemicals cycles through our bloodstream, and some are stored permanently in our fatty tissues. They are in our air, water, food, everyday products, and many toys. In the words of the President’s Cancer Panel babies are born “pre-polluted,” poisoned by toxic substances that pass through their mother’s umbilical cords. A typical sample of chemicals in the average body would include 200 or more that are suspected or known to cause cancer and cell mutations and disrupt the endocrine system. It is possible that, singly or in combination, invasive chemicals also cause behavioral abnormalities. Since the Environmental Protection Agency studies the effects of chemicals one by one, we don’t know much about the possible combined effects of the tens of thousands of chemicals to which we are exposed or the several hundred that we’ve ingested, absorbed, and inhaled.

We Knew Better

The three gyres have many things in common. They are vicious cycles or “wicked problems” that are complex, long-term, and non-linear—a fancy way to say they are unpredictable with lots of unknowns. They involve virtually every discipline listed in a college catalog and much outside the conventional curriculum as well. But they are not so much problems that can be solved with enough money and effort as they are dilemmas that could not and cannot be solved. With foresight, however, each could have been avoided.

The effects of each gyre will last for a long time. Toxic and radioactive trash will threaten human health and ecologies for centuries to come. The loss of biodiversity driven by climate change, pollution, and over-development is permanent. Carbon dioxide in the atmosphere will affect climate for thousands of years, requiring a level of public and private vigilance for which we have no good historical precedents. Heavy metals and persistent organic chemicals last a lifetime in the human body, and some are passed on to our offspring.

The causes of each gyre were known a long time ago. It required no great prescience to see that our mountains of trash would someday rise up to haunt us. Similarly, the first warning of impending climate change was given to Lyndon Johnson in 1965. But a half-century later we still have no de jure climate policy and CO2 is accumulating in the atmosphere faster than ever before. And the adverse health effects of the promiscuous use of chemicals were suspected at least from 1962 when Rachel Carson published Silent Spring.

The consequences of pollution gyres were not understood except in hindsight. In Wendell Berry’s words, “we did not know what we were doing because we did not know what we were undoing.” Even so, we knew better. And long ago we knew we had good alternatives such as recycling, energy efficiency, solar technology, and natural systems agriculture that have improved greatly in the years since. But widespread adoption was blocked by money, by political dysfunction, and often by the lack of imagination. As a result, it has been profitable for some to create a throwaway economy. It is highly profitable to extract, sell, and burn fossil fuels that are diminishing the human future by the day. It is profitable to pollute our air, food, and water and undermine human health. The three gyres, in other words, are neither accidents nor anomalies, but the logical results of a system of ideas and philosophy deeply embedded in our culture, politics, economy, technology, and educational system.

The causes of the three gyres were once thought to be evidence of prosperity measured as economic growth. But a large part of our wealth is fraudulent. We are simply offloading costs of pollution and environmental damages onto people living somewhere else or at some later time. We are beneficiaries of self-deception and conveniently bad bookkeeping.

By undermining ecological balance, climate stability, and our reproductive potential the three gyres are the primary causes of the “6th Great Extinction” now underway. This time, however, it is not about dinosaurs and pterodactyls, but us. The approach path to oblivion, in Jean-Pierre Dupuy’s words, is a “system of disruptions, discontinuities, and basic structural changes . . . feeding on one another and growing in strength . . . [leading to] an age of unprecedented violence.” The stakes in other words, are total, but there are no effective legal sanctions for the destruction of oceans, ecosystems, climate stability, human health, or actions that risk civilization for a few more years of corporate profits. We have yet to protect our descendants’ rights to “life, liberty, and property.” Neither do we acknowledge the right to life of our co-passengers on spaceship Earth. Our courts are blind to the plight of those who are suffering and many more who will assuredly suffer because of our dereliction. Indeed, there is no national or international legal regime commensurate with the depth of the human predicament or the requirements for ecological justice across generations.

Most important if one traces the causes of each gyre back far enough there are students in classrooms acquiring the skills and mindset necessary to work unperturbed in the extractive economy that drives each gyre. They are the dutiful acolytes of Descartes, Bacon, Galileo, and all of those in our time who share the dream of total human mastery over nature. We educators have equipped our graduates with the tools and technology necessary “to affect all things possible” in Frances Bacon’s words, but not the wherewithal to understand the consequences of doing so. Accordingly, generations of students have learned how to dismantle the world and concoct all manner of things—but not why that was often a bad idea—or how to repair the damage. We taught them how to manipulate, make, conjure, communicate worldwide, and sell everything under the sun but not how to think about the effects of doing such things. They learn how to grow an economy beyond the limits of Earth but almost nothing about physical, ecological, and moral limits to the scale of the human estate or the concepts of enough and sufficiency.

The epitaph for Western culture could be an educational system in which students learn more than they can comprehend in ethical or ecological terms. Learning is a fast process but comprehending the limits and proper uses of knowledge, which is to say acquiring wisdom, takes much longer.

My point is that the gyres of disintegration are not the work of the uneducated but rather that of those certified with Ph.Ds, MBAs, LLBs, Master’s degrees, BA and BS degrees. In other words, the ecological and climate disorder we see around us reflects a prior disorder in how we think and what we think about. That makes it the business of all of us in the “education industry” who purport to improve thinking. But to improve thinking we must address problems of education not merely those in education and so transcend the industrial-technological model of learning. Tinkering at the margins won’t do.

The irony, of course, is that the same education, science, and technology that threatens life on Earth also gave us the capacity to discern the effects of our actions. We can measure our pollution down to parts per billion. We can chart the carbon dioxide accumulating in the atmosphere with great precision. We understand in detail many of the biological effects of long-term exposure to toxic substances. And since we know what we are doing we can also decide to change our course and do much better.

Transformative Education 

In the long view of history, however, we do not know yet whether the Western model of formal education will prove—on balance—to be a positive force in the evolution of a humane and sustainable civilization, or simply a training ground for advanced cleverness serving ever more powerful and destructive domination of Earth. If education is to play a positive role in a “Great Turning” toward a sustainable global civilization, our goal must be to enable coming generations to connect learning with a reverence for life and equip them with the analytical, practical, and emotional skills to be competent and caring stewards of the ecosphere.

This is hard to do in the blizzard of euphoria about our technological prowess and “breakthroughs” in everything but those things that matter. It is harder to do when ideas and communication are being compressed into 140-character tweets that exist like flotsam in a flood of meaningless, de-contextualized information. The difficulty is compounded by the fact that the rising generation spends on average nine hours a day in front of one kind of screen or another, in danger, as Hannah Arendt once said, of becoming “thoughtless creatures at the mercy of every gadget which is technically possible.”

The condition of our children has deep cultural roots including the pathology that Richard Louv calls “nature deficit disorder.” Since the dawn of the age of television young people have increasingly lived indoors marinating in an entirely human-made world. The resulting damages are many: to the growth of intellect, to their sense of reality, to their basic affiliations, and to what biologist E.O. Wilson calls the “psychic thread” that connects us to nature. Louv argues that “the re-naturing of everyday life can be an important component of strengthening physical, psychological, and intellectual fitness . . . and relations between parents, children, and grandparents.” Experience and mountains of data show that the emotional disposition to learn is enhanced by time spent out of doors and the acquisition of practical skills.

The deep challenge is to transform the substance and process of education, beginning with the urgent need to prepare the rising generation—as best we are able—for a rapidly destabilizing ecosphere for which we have no precedent. We cannot know what they will need to know or how they should be taught, but we do know that they will need the kind of education that enables them to see across old boundaries of disciplines, geography, nationality, ethnicity, religion, and time. They will need to be intellectually agile without losing their sense of place and rootedness. They will need to rise above fundamentalisms of all kinds, including those rooted in the faith that more and better gadgets or an ever-growing economy can save us— a variant of what theologian Dietrich Bonhoeffer once called “cheap grace.”

They will need an ethical foundation oriented to the protection of life and the rights of generations to come. They will need to rediscover old truths and forgotten knowledge. They will need to know how to connect disparate fields of knowledge, how to design systems of solutions that multiply by positive feedback and synergy. We must educate them to be the designers of a another kind of gyre that turns vicious cycles into virtuous cycles that might someday transform our politics, economy, cities, buildings, infrastructure, landscapes, transportation, agriculture, and technologies, as well as our hearts and minds. We need a generation that rises above despair or fantastical thinking and sees the world as systems, patterns, and possibilities that give hope an authentic foundation.

In other words, if education is to serve the interests of humankind and life in the long emergency ahead it must be transformed beginning with a transformation in our thinking about education and the purposes that ideas serve. Samuel Johnson once said that the assurance of the gallows in a fortnight could concentrate the mind wonderfully. Similarly, the prospect of a civilizational collapse ought to concentrate our thinking about the substance and process of education in what could otherwise be “our final hour.” We cannot continue to equip students for success in an economy that is driving civilization to the brink of collapse. Rather, we must enable students to help build bridges to something better than what is in prospect.

Critics, predictably, will argue that saving the Earth, or humans for that matter, is not the business of educators while refusing to say exactly whose business it is. Purists will argue that doing so involves making value judgments and education ought to be value free, which is itself a value and conveniently obeisant to the forces driving us toward oblivion. Pessimists will argue that transforming the academy is a good idea, but is not feasible and so should not be tried. Trustees will wish not to offend the powerful and wealthy and thereby risk one form of insolvency while presumably avoiding another. Incrementalists will recommend caution and piecemeal change and hope that it doesn’t come up a day late and a dollar short. Traditionalists, eyes to the rear, will want no change whatsoever.

But we no longer have the luxury of preserving the status quo whatever we might otherwise wish. The landscape of education, including that wrought by the avalanche of television and electronic media, is rapidly changing and with it the mindscape of our civilization.

Many questions will arise. What kind of knowledge will be necessary for the journey into the “anthropocene”? What is the proper balance between intellect, heart, and hands? How do we join smartness with compassion? How should we improve the curriculum or reform pedagogy to better prepare our students for the novel challenges they will surely face? How do we engage the humanities, social sciences, and natural sciences in ways commensurate with climate destabilization? How do we sustain our morale or that of students in difficult times and keep authentic hope alive? How do we calibrate our concerns for justice and fairness with a remorseless and unrelenting biophysical reality?

There are also practical questions having to do with our responsibilities to the communities in which we exist. What do we know that could be put to good use in developing durable economies based on renewable energy and local farm and food systems. What do we know about nurturing decent and fair communities? How should we spend and invest institutional assets locally to promote sustainable development?

From such ongoing conversations many results are possible. I will suggest only the most obvious. The first is a requirement that no one should graduate from any college or university without a firm grasp of how the world works as physical system and why that is important for their lives. For comparison, we would be justifiably embarrassed to graduate students who could neither read nor count. We should be even more so to graduate students who are ecologically illiterate—clueless about the basics of ecology, energetics, and systems dynamics—the bedrock conditions for civilization and human life. They should also be taught the social, political, economic, and philosophical causes of our predicament and master the ethical, analytical, and practical tools necessary to build a durable, resilient, and decent world. In short, we should equip them with the capacity to integrate disparate subjects and disciplines into a coherent and ecologically grounded worldview.

And we should do these things in the spirit that Martin Luther King called “the fierce urgency of now:”

There is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked and dejected with a lost opportunity. We may cry out desperately for time to pause in her passage, but time is deaf to every plea and rushes on. Over the bleached bones and jumbled residue of numerous civilizations are written the pathetic words: ‘too late.’ 

Connection and Affection – The Great Turning

E. M. Forster’s admonition “only connect,” belies the fact that we are already connected. The greatest discoveries of the 20th century revealed that we are stitched together in more ways than we can possibly know.

  • Despite all of the things that divide us, we humans share 99.5% of our genes,
  • We share 98% of our genes with our nearest kin, the large apes and bonobos;
  • 90% of our dry body weight isn’t us but a rowdy congress of bacteria, viruses, and other hitchhikers living in and on our bodies;
  • Our minds evolved to mirror each other’s feelings and to empathize with each other;
  • Every breath we take includes molecules once breathed by Socrates, Lao Tzu, Shakespeare, Sojourner Truth, or Idi Amin for that matter;
  • We have an innate affinity for life, that Harvard biologist E.O. Wilson calls “Biophilia;”
  • All of us are made of stuff that was once in stars;
  • Plants are linked in networks, communicate by chemical signals, and help each other in ways that resemble altruism;
  • And we are now connected globally as never before by social media, emails and smart phones in a thickening web of communication and intelligence as predicted long-ago by theologian/philosopher Teilhard de Chardin.

In short, we are connected over time as a small part of the vast enterprise of life that stretches back 3.8 billion years and as far forward as the Angels of our better nature, luck, and sunlight allow. The problem is not to connect, but to recognize and act on the reality of our connectedness.

Forster’s further observation—that our capacity to connect “all turns on affection” sounds quaintly irrelevant. Affection is the antithesis of the calculating mind that we associate with rational economic behavior, shrewd career decisions, and the self-referential narcissism that infects the teenage “I” generation. Affection is complicated and paradoxical. It thrives, however, at the crossroads where enlightened self-interest, altruism, and foresight meet. Affection is born in compassion, empathy, and an enlarged sense of self. It acknowledges that nothing and no one is an island complete in itself. Everything and everyone is connected to the mainland.

Affection changes what we think is important, what is trivial, and what is dangerous. It changes the substance and process of learning. Affection would help us acquire the patience to see learning as a lifelong process not to be confused with formal schooling. Informed by affection we would not so easily confuse information with knowledge or rationality with reasonableness. It would help us understand that thinking is often overrated and intuition under-appreciated and that true learning cannot be certified by grades and degrees. A dose of affection might even help us comprehend and mediate the evolutionary divisions between the right and left hemispheres of our own minds.

Affection deals in wholes, including the parts that are inexplicable and mysterious. It connects us to the creative, artistic, musical, humorous, intuitive, empathic sides of ourselves. Albert Einstein put it this way “the intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.”

Affection, then, causes us to celebrate mystery and opens us to the sense of wonder. Beyond the facts, data, theories, and analysis that permeate education, the inexplicable remains. What we know is like a drop in an ocean. What we don’t know is the ocean. Deep knowledge is elusive, rather like “studying darkness with a flashlight.” The fact is that we are infinitely more ignorant than we are smart and always will be. And that is OK. D. H. Lawrence captured the essence of the matter by observing that “Water is two parts hydrogen, one part oxygen but there is a third thing that makes it water, and no one knows what that is.” And no one ever will.

Affection permits us to be compassionate with our own imperfect selves and the imperfections of others. Affection isn’t reserved just for the easy times. In a world of paradox, irony, and tragedy, affection moderates pretensions and punctures illusions. It is kind and forgiving. Clear-eyed affection helps us acquire what Spanish philosopher Miguel Unamuno once called “the tragic sense of life” which is neither resigned nor gloomy. To the contrary, it is a realistic perspective that permits us to laugh at ourselves and each other. It is the quality by which we have triumphed over tragedy before and it has equipped us to do so again.

Finally, affection helps us to see what could be, without losing sight of how things are. Affection causes us to hope for improvement. And hope is a verb with its sleeves rolled up rooted in daily practice as something we do, not just what we wish for. It is a discipline requiring skill, competence, steadiness, and courage. It is practical. It bonds us to each other, and to real places, animals, trees, waters, and landscapes. The hopeful are patient not passive. They are creators of the gyres of positive change that could, in time, redeem the human prospect. They are people who will know how to connect us to a better world struggling to be born.

David W. Orr is the Paul Sears Distinguished Professor of Environmental Studies and Politics at Oberlin College. He is a well-known environmentalist and author. His many books include Ecological Literacy: Educating Our Children for a Sustainable World. He holds a B.A. from Westminster College, an M.A. from Michigan State University, and a Ph.D. in International Relations from the University of Pennsylvania. He has a Bioneers Award, a National Conservation Achievement Award from the National Wildlife Federation, a Lyndhurst Prize awarded by the Lyndhurst Foundation, and the Benton Box Award from Clemson University for his work in Environmental Education. 

David Orr barnstorms the country for the environment. Every year, three or four dozen colleges and universities invite him to lecture, often as keynote speaker for conferences and symposia. One might ask if the man ever sleeps. But more to the point: Who is David Orr to preach? “I come from a long line of preachers,” he says laughing. “My daddy was a preacher, I have uncles who are preachers, my grandfather was a preacher . . . .” For Orr, religion connects to ecology in ways far more compelling than coincidence. And his take on religion has less to do with doctrine or dogma than with the fact that “we are all meaning-seeking creatures—a small part of a much larger pattern.”

“It is no accident,” Orr states, “that connectedness is central to the meaning of both the Greek root word for ecology, oikos, and the Latin root word for religion, religio.” Orr wrote “most of us do what we do as environmentalists and profess what we do as professors . . . because of an early, deep, and vivid resonance between the natural world and ourselves.” He puts connectedness at the center of his philosophy. His vocation—our responsibility and relationship to the Earth we’ve inherited and the Earth we will bequeath—has an ancestry that runs as deep as any bloodline.

It is no surprise that he views education as the door out of the maze. But he wants to take the door off its hinges and re-frame it. Institutional reform is perhaps his greatest cause—he advocates nothing less than a new paradigm for education—if, that is, we are brave enough to take the “long-term human future seriously.” Source: Oberlin’s Presidential Lecture, November 8, 2013.

Reprinted with permission.

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Water and Population by Lester Brown and the Earth Policy Institute

Water scarcity may be the most underrated resource issue the world is facing today.

Water scarcity may be the most underrated resource issue the world is facing today.

It took all of human history (thousands of years) until 1920 for the Earth to have 2 billion people. Now, in only 94 years, the Earth holds more than 7.2 billion people. Each person needs fresh water and food every day. According to Lester Brown, “Each day we drink nearly 4 liters of water, but it takes some 2,000 liters of water—500 times as much—to produce the food we consume.” More people, more water consumption. Water scarcity may be the most underrated resource issue the world is facing today.

Water Resources Fact Sheet from Lester Brown, Earth Policy Institute

• Seventy percent of world water use is for irrigation.

• 1,000 tons of water is used to produce 1 ton of grain.

• Between 1950 and 2000, the world’s irrigated area tripled to roughly 700 million acres. After several decades of rapid increase, however, the growth has slowed dramatically, expanding only 9 percent from 2000 to 2009. Given that governments are much more likely to report increases than decreases, the recent net growth may be even smaller.

• The dramatic loss of momentum in irrigation expansion coupled with the depletion of underground water resources suggests that peak water may now be on our doorstep. Add to this the continuing growth of human population.

• Failing aquifers: Today some 18 countries, containing half the world’s people, are overpumping their aquifers. Among these are the big three grain producers—China, India, and the United States. Important: these are also the 3 most populous countries in the world.

• Saudi Arabia is the first country to publicly predict how aquifer depletion will reduce its grain harvest. It will soon be totally dependent on imports from the world market or overseas farming projects for its grain.

• Rivers now run dry: While falling water tables are largely hidden, rivers that run dry or are reduced to a trickle before reaching the sea are highly visible. Among this group that has limited outflow during at least part of the year are the Colorado, the major river in the southwestern United States; the Yellow, the largest river in northern China; the Nile, the lifeline of Egypt; the Indus, which supplies most of Pakistan’s irrigation water; and the Ganges in India’s densely populated Gangetic basin.

• Many smaller rivers and lakes have disappeared entirely as water demands have increased.

• Overseas “land grabs” for farming are also water grabs. Among the prime targets for overseas land acquisitions are Ethiopia and the Sudans, which together occupy three-fourths of the Nile River Basin, adding to the competition with Egypt for the river’s water.

• Future wars will more likely be fought over water than oil, but in reality the competition for water is taking place in world grain markets. The countries that are financially the strongest, not necessarily those that are militarily the strongest, will fare best in this competition.

Climate change is hydrological change. Higher global average temperatures will mean more droughts in some areas, more flooding in others, and less predictability overall.

 

Posted on July 30, 2014. Data and additional resources available at www.earth-policy.org. Feel free to pass this information along to friends, family members, and colleagues!

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Population Growth Increases Climate Fear by Carolyn Lochhead

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“What many of us really worry about is that there will be this crash landing, from a planet with 9 billion, rapidly down to 5 or so,” said ecologist Harte.

What many of us really worry about is that there will be a crash landing.

California has 157 endangered or threatened species, looming water shortages, eight of the 10 most air-polluted cities in the country and 725 metric tons of trash washing up on its coast each year. California also has 38 million people, up 10% in the last decade, including 10 million immigrants. They own 32 million registered vehicles and 14 million houses. By 2050, projections show 51 million people living in the state, more than twice as many as in 1980.

In the public arena, almost no one connects these plainly visible dots.

For various reasons, linking the world’s rapid population growth to its deepening environmental crisis, including climate change, is politically taboo. In the United States, Europe and Japan, there has been public hand wringing over falling birthrates and government policies to encourage childbearing.

But those declining birthrates mask explosive growth elsewhere in the world. In less than a lifetime, the world population has tripled, to 7.1+ billion, and continues to climb by more than 1.5 million people a week.

A consensus statement issued by scientists at Stanford University and signed by more than 1,000 scientists warned, “Earth is reaching a tipping point.” An array of events under way—including what scientists have identified as the sixth mass extinction in the earth’s 540 million-year history—suggest that human activity already exceeds Earth’s capacity.

Climate change is but one of many signs of environmental stress. “The big connector is how many people are on Earth,” said Anthony Barnosky, a UC Berkeley integrative biologist. The world population is expected to reach 9.6 billion by mid-century. The addition alone will be greater than the global population of 1950. “The combination of climate change and 9 billion people to me is one that is just fraught with potential catastrophes,” said John Harte, a UC Berkeley ecosystem scientist.

The United States is expected to grow from 313 million people to 400 million. Economies have expanded many times faster, vastly increasing consumption of goods and services in rich and developing countries.

“We’re changing the ability of the planet to provide food and water,” Harte said.

Even scientists who doubt ecological collapse, such as Michele Marvier, chair of environmental studies at Santa Clara University, acknowledge, “humans dominate every flux and cycle of the planet’s ecology and geochemistry.”

Population Momentum

Plummeting fertility rates, from 4.9 births per woman in the 1960s to the current 2.6, led to the belief that worries about population were overblown. The drop surprised demographers. Half the world—including Japan and Western Europe but also China, Vietnam, Brazil and other emerging economies—is below the 2.1 fertility rate needed for zero growth. The United States, the world’s third-largest country behind China and India, and the only rich country still growing rapidly, recently saw its birth rate fall to 1.9. [US growth is mainly due to high levels of immigration.]

But population momentum ensures that absolute numbers will keep rising for decades despite falling birth rates. That’s because the exponential growth that took just 12 years to add the last billion in 2011—and will take just 14 more years to add the next billion—means growth is building from a large base of children and teenagers, many intering their child-bearing years.

Falling birth rates have lulled people into complacency, said Joseph Speidel, a professor at UCSF’s Bixby Center on Global Reproductive Health. “The annual increment is rising quite dramatically,” he said. “We are still adding about 84 million people a year to the planet.” 

Unintended Births

More than 40% of the world’s 208 million pregnancies each year are unplanned, according to the Guttmacher Institute, a family planning research group. Half of U.S. pregnancies, about 3 million a year, are unintended, according to the National Campaign to Prevent Teen and Unplanned Pregnancy, a Washington advocacy group. About half of them end in abortion.

Across cultures, from Iran to Thailand to California, voluntary access to contraception has slashed fertility rates, Speidel said. But discussion of population growth remains taboo in the US. “Many young people on university campuses have been taught over the past 15 years that the connection between population growth and the environment is not an acceptable subject for discussion,” said Martha Campbell, director of International Population Dialogue at UC Berkeley’s School of Public Health, in a recent essay. Campbell argued that voluntary contraception is not coercive, but blocking women from controlling how many children they have is coercive. When given a chance, she said, women across cultures choose to provide a better life for fewer children.

The Guttmacher Institute said it would cost an extra $4.1 billion a year, little more than a rounding error in the $3.8 trillion U.S. budget, to provide birth control to all 222 million women in the world who want to limit their pregnancies but lack access to contraception.

“What many of us really worry about is that there will be this crash landing, from a planet with 9 billion, rapidly down to 5 or so,” said ecologist Harte. “The landing will result from methods of population reduction that none of us want to see, like famine, disease and war,” he added. “I don’t think anybody has described a workable trajectory that gets us up to 9 and then softly back down to 5.”

Sources for statistics: United Nations; Stuart Basten, Wolfgang Lutz, Sergei Scherbov, “Very long range global population scenarios to 2300 and the implications of sustained low fertility” in Demographic Research, Vol. 28, Article 39, May 30.

Carolyn Lochhead is the Washington correspondent for the San Francisco Chronicle. This article first appeared September 2, 2013, see: <http://www.sfgate.com/science/article/Population-growth-increases-climate-fear-4781833.php>.

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Crowded Planet: A conversation with Alan Weisman by Andrew D. Blechman

Alan Weisman

Alan Weisman

Over the course of the past one hundred years, we humans have grown in population at a rate rarely seen outside of a petri dish. Alan Weisman, author of the best-selling The World Without Us, spent two years traveling to twenty nations to investigate what this population explosion means for our species as well as those we share the planet with—and, most importantly, what we can do about it. His latest book is Countdown: Our Last, Best Hope for a Future on Earth? Orion magazine editor Andrew D. Blechman met with Alan at his home in rural Massachusetts, amid birdsong and the patter of rainfall, to discuss some of the most serious issues ever to face the human species.

Andrew Blechman: Population is perhaps the monumental topic of our time, and yet the title of your book ends in a question mark. Why is that?

Alan Weisman: I’m a journalist, not an activist. I don’t make statements, but I try to find the answers to big, burning questions. This is the big one to me, because it addresses whether we’ll be able to continue as a species, given all the things that we have been doing to our home.

Andrew: The human population stayed relatively stable, or grew at a manageable rate, for tens of thousands of years but exploded in the past century. What happened? How did we humans come to dominate the planet so quickly?

Alan: The explosion began during the Industrial Revolution. Jobs were suddenly in cities rather than on farms. People were living in tight quarters, and that became an incentive for doctors to begin dealing with diseases that were starting to spread much more easily. Beginning with the nineteenth century, medical advances, such as the smallpox vaccination, were either eradicating diseases or controlling the pests that spread diseases. Suddenly, people were living longer, fewer infants were dying.

7 billion people and rising (click for full size graphic).  Courtesy of Infographic List: http://infographiclist.com/2012/03/21/7-billion-people-and-still-growing-infographic/

7 billion people and rising (click for full size graphic). Courtesy of Infographic List: http://infographiclist.com/2012/03/21/7-billion-people-and-still-growing-infographic/

Andrew: Before that, we were basically at a replacement rate?

Alan: Pretty much. Women would have seven or eight kids, and if they were lucky, two survived. Two is replacement rate. If a male and female have two kids, then they have essentially replaced themselves. Population remained stable because as many people were dying as were being born.

The other thing was that suddenly we learned how to produce far more food than nature could ever do on its own. Nature’s ability to produce plant life has always been limited by the amount of nitrogen that bacteria could pull out of the air and provide as food for plants. In the twentieth century, we discovered how to pull nitrogen out of the air artificially. As a result, we suddenly came up with artificial fertilizer that could produce much more plant life on this planet than had ever existed before. We were at about 2 billion in 1930 when we started using artificial nitrogen extensively. Today we’re at 7 billion. Between 40 and 50 percent of us would not be alive without artificial nitrogen fertilizer. It nearly doubled the food supply.

Andrew: They say that, in some ways, too much abundance isn’t actually good for a population, that it can actually stress it because it leads to overpopulation. For example, if you overfeed city pigeons, they have more babies and the population starts maxing out, whereas if you don’t overfeed them, the population keeps itself in check.

Alan: That’s the paradox of food production—it can ultimately undermine the viability of a population. At a certain point, it expands beyond its resource base, and then it crashes. Wildlife managers, for example, well know that if we don’t keep population in balance with food, a species can run into serious problems. They know that they can either relax controls on natural predators, or issue more permits to hunters—that is, human predators.

Andrew: What does it mean for the Earth to be full? For example, 350 parts per million has been identified as the concentration of carbon in the atmosphere beyond which we set in motion changes that will threaten the future of life as we know it. Is there a comparable figure for global population numbers?

Alan: That was one of the big questions that I set out to answer, or to try to see if it’s possible to answer: how many people can fit on the planet without tipping it over? It’s completely related to what we are doing. If we all lived an agrarian life, self-limitations would set in and our numbers wouldn’t grow much beyond our ability to grow our own food. However, if we are force-feeding our crops through chemistry, we can produce a lot more food, and a lot more of us, too. At a certain point, a downside kicks in to that.

But the answer to your question isn’t really known because we’re finding it out right now. We’re all part of a big experiment to see how many of us can live on this planet without doing something to it that is going to destabilize it so much that our own future is in jeopardy.

Andrew: Isn’t it almost impossible to predict the future, given how variables change? What if the population problem is self-correcting? After all, we’re no longer doubling, and many developed nations are experiencing population decline.

Alan: Some argue that population is in fact self-correcting, and that the correction is already underway. But it’s a little like saying a house fire is self-correcting, because it will eventually put itself out. Unfortunately the damage is done. One way or another, when a species exceeds its resource base, the population will come down. Nature does that in 100% of the cases in the history of biology. The question that I keep coming back to is, how soon is that going to happen?

Andrew: And will it be in time?

Alan: Exactly. If our population is coming down because nature is going to do it for us, well, it’s going to be, frankly, unpleasant to watch. When nature does in a horde of locusts because they eat themselves out of sustenance, it’s interesting for us to observe. When it happens to our own species, it’s not going to be very pretty.

So Many new consumers in Shanghai. Photo by Austronesian.

So Many new consumers in Shanghai. Photo by Austronesian.

Andrew: Is it the sheer number of people or is it the amount that we consume that matters, particularly in the so-called developed nations. Or is it simply that we live too long?

Alan: The answer to all of that is yes. All of those things are involved. I’m always curious about what people are thinking when they say, “It’s not population; it’s consumption.” Who do they think is doing all the consuming? The more consumers there are, consuming too much, the more consumption.

Andrew: And, as you mention in your book, there’s no condom for consumption.

Alan: I think, in the twentieth century, when our population quadrupled, we got to the point where we kind of redefined original sin. Just by being born, we’re part of the problem. There’s also no question that the most overpopulated country on Earth is actually the United States, because we consume at such a ferocious rate. We may not be as numerous as China or as India, but our total impact is huge.

That doesn’t mean that poor people in developing nations don’t have a severe impact on the environment. I was in Niger, which has the highest fertility rate on the planet now. Its average is around eight children per fertile female. In every village, I heard, “Had you been here twenty-five years ago, you couldn’t have seen that house over there for all the trees that we used to have.” Where did the trees go? Well, they needed them for firewood, and then the climate began changing and there’s less rain now. They’re not responsible for the industrial pollution that has gunked up the atmosphere, but when you take down trees, things change. You graze too many animals, and things really change. They’re now in chronic drought. In every village, hundreds of children have died.

What will ultimately carry the day in Niger is the dawning realization that they don’t have the luxury of continuing life as they used to live it, where men had multiple wives and wives had many children. And it’s not just in Niger, but many countries on the planet. Education seems to be the key. Any time you start to educate people, they start to put these things together, particularly if you educate women. Education is the best contraceptive of all.

The more you educate women, the faster the birth rate drops. Photo courtesy of Development Diaries: http://developmentdiaries.com/ethiopia-angola-double-number-of-girls-in-school-in-10-years/

The more you educate women, the faster the birth rate drops. Photo courtesy of Development Diaries: http://developmentdiaries.com/ethiopia-angola-double-number-of-girls-in-school-in-10-years/

Andrew: That’s what I gather from your bookthe more you educate women, the faster the birth rate drops, and the quicker a population adopts a family-planning mentality.

Alan: It was one of the wonderful things about doing this book, which could otherwise have been very grim and sobering. I went to so many countries, twenty-one including all my travels around the United States. I saw human beings confronting some of the most difficult questions in our history. How are we going to survive? What are we doing to ourselves? Yet one of the easiest things that we can do that can make such a huge difference is one of these blessed win-win situations. You educate women, and give women rights that are equal to anybody else’s on this planet, and they generally choose to have fewer children, because they have another way to contribute to society that would be difficult if they had seven kids to care for.

Every place where you’ve got really educated women, you’ve got a society that is more and more livable. The more women decision makers we have, the better our chances. All we have to do is offer fair, equal opportunity to half the human race, the female half. This problem will start taking care of itself really, really quickly. A whole lot of environmental problems, within a couple generations, will also ease up because there’ll be a lot more space on this planet for other species.

Andrew: It’s amazing how flexible we can be as a species. Humans seem to adapt to having large families, and they seem to adapt just as easily to having very small families, even single children.

Alan: There’s a moment in the book with four hundred brilliant, animated students at Guangzhou University in China. Their parents or grandparents had been denied education in the Cultural Revolution and led limited lives. But these Chinese kids believe the twenty-first century is theirs. They’ve got education and incredible opportunities to do interesting work. The sky is the limit for them—but also literally, because they know that Guangzhou’s factory pollution hangs over their lives, and that it would be even worse if China hadn’t curbed its population.

Something occurred to me out of the blue. I asked my translator, a young woman in her twenties, “Hey, are they all only children?” She said, “Sure. We all are.”

Many people appalled by China’s one-child policy think it must be so unnatural not to have siblings. I asked these kids whether they missed having siblings. They admitted that yes, they did. But then they said, “On the other hand, our cousins have become our siblings. Sometimes our best friends have. We’ve reinvented the family.”

That, to me, was yet another example of the great flexibility of the human race, that we can make adjustments when we need to.

Andrew: Now that it’s entered its fourth decade, what other lessons can we learn from China’s massive social experiment with the one-child policy?

Alan: In one sense, the one-child policy has been successful—there would be 400 million more Chinese otherwise. And we’ve learned valuable lessons about population management, like the threat of discrimination, even lethal, against female babies.

We’ve also learned that while a draconian edict may have worked in one place, it’s not going to work everywhere. We have to take the culture of a country, a nation, a political system, a religious system, into account if we’re going to talk about managing population, which I think we have to do. Look, if we manage populations of predators and prey in parks because they have limits, we need to realize that we’ve now come to the limits of our planet. We occupy the whole thing—in a sense the Earth is now a park, it’s parkland. We live in it, and we have to manage it ourselves. There’s no way around that. Sure, maybe we can learn to consume less. But frankly, if we try to attack consumption to solve all of our problems, by the time we change human nature enough so that people consume a lot less, I think the Earth will be trashed in the meantime. So I think there are other things we have to do.

Andrew: It seems like contraception is a lot easier to encourage.

Alan: Yes, and it’s improving enormously. We’re no longer overloading women with estrogen the way that we used to. Even better, there are several male contraceptives that are becoming available that involve much simpler chemistry.

Andrew: As you’ve said, restricting the size of families through legislation is usually viewed with disdain. After all, for many, children represent hope, the future incarnate, and reproduction a fundamental human right, even a biological imperative. But can we really tackle global population without resorting to this sort of intervention?

Alan: I don’t think we need to legislate population management. What we need to do is make it very attractive to people, and let them manage their own population. I’ve got several examples in this book, big examples, of where this has worked brilliantly. There are a couple of Muslim nations that I refer to that have brought their populations down to replacement levels without draconian controls from above, without any edicts. They’ve done it through making family planning available, and making it available for free in one case, and also opening up the universities to women and encouraging them to get educated.

Andrew: Like Iran.

Alan: Like Iran, yes. Iran is the place that has had the most successful family-planning program in the history of the planet. They got down to replacement rate a year faster than China, and it was completely voluntary. The only thing that was obligatory in Iran was premarital counseling, which is actually a very nice idea. You could go to a mosque, or you could just go to a health center. They would talk about things to get you prepared for getting married, including what it costs to have a child, to raise a child, to educate a child.

Andrew: It’s interesting to hear about such a program being embraced by a theocracy. Do the world’s major religions generally differ when it comes to family planning, or do they share similar beliefs?

Alan: The Catholic Church is somewhat unique in its adamant opposition to birth control. Unless it’s the rhythm method, so-called natural methods of determining when to have sex that might lead to procreation or not, it’s simply unacceptable.

I went to the Vatican for my book. It’s a very curious place. It’s the smallest country on Earth, only 110 acres, and populated by just 1,000 people, virtually all of them old men. They’re making these rules that many Catholics outside its walls are paying no attention to. Italy and Spain, for example, have two of the lowest birth rates on the planet. That’s because women are using contraception.

Other religions argue within themselves on these issues. You find conflicting opinions in all three of the major monotheistic religions. In Evangelical Christianity in the United States, there has been an anti-abortion, even anti-contraception movement that’s very strident, restricting women’s access to the birth control of their choice. Yet I interviewed an Evangelical leader who absolutely supports contraception and campaigns hard for it. They’re citing the same Bible.

Andrew: When it comes to protecting species, how many can we save? Are we at the “Sophie’s Choice” moment of being forced to choose?

Alan: We really don’t know. We know that the extinction rate is accelerating very fast as our presence on this planet pushes other species off the edge. At a certain point, potentially, we could push something off the planet that we won’t know that we needed until it’s too late. There is a terrible dilemma for ecologists, particularly conservation biologists, who are trying to conserve enough biology to keep ecosystems viable, and that includes viable for Homo sapiens. We’re just another species in that ecosystem. It’s hard for them to know which ones to save. How do we decide? Could we even control it if we knew which ones?

Say there is a species out there that we depend on; let’s say for food. Everything we eat is the sum total of everything that it ate, and all the things that these things ate before they were eaten. We use the phrase “food chain” but that’s not really descriptive. Pretty much every animal species on land has to consume ten times its weight of other terrestrial species, including plant life, because only about 10% of what we consume converts to body mass. That means that everything that we eat has eaten ten times its weight. We’re at the apex of a very large pyramid. When you lose a species, or more than one, the whole pyramid starts to crumble.

For this book, I wanted to see how we might establish a more harmonious relationship with our species and the rest of nature, as opposed to the mortal combat that we find ourselves in. I wanted to know what the happy medium is, if there is one, a happy medium between a world without us and the one with us, which we’re currently overwhelming. When I started to look at what we are doing—the numbers were so boggling. I did some long division to make it more understandable. It came down to every four to four-and-a-half days, there’s a million more of us on the planet. That just doesn’t seem like a sustainable figure, and that’s pretty much where we are unless we start to do something about it.

Interestingly, some wildlife ecologists have started taking family planning into their own hands. In Uganda, for example, the country’s fabulous biodiversity, such as its gorillas, which tourists are willing to spend a lot of money to see, is getting chipped away by an unmitigated human population explosion. The ecologists began to realize that in order to preserve the wildlife, as well as the tourist-related income for the people who live in these areas, they needed to convince residents to have fewer children.

Andrew: What about the other side of the population coin? If you look at the European democracies, their birthrates are so low that they’ve resorted to paying their citizens to have children. For them, among other concerns, it’s about economics. How are economies such as theirs going to cope with shrinking populations? It seems like calibrating or recalibrating such a thing—trying to mesh just the right amount of people with just the right amount of economy—is a tough thing to do.

Alan: It’s a tremendously tough thing to do. We’ve never had to do it before. We’ve always had room to expand, or thought we had room to expand, until it turns out we were encroaching on other things that were really important to us. China kept expanding by just knocking down more and more forests, and then suddenly, they lost all their flood control. Now they’re trying to put the forests back.

We’ve never had to manage our population before, and our economies were always a reflection of our natural increase. All of our conventional determining factors for the health of the economy regard whether it’s growing. Bill Clinton even turned economic growth into a transitive verbWe have to ‘grow’ the economyas if we were planting seeds and watering them.

It turns out that population growth and economic growth is inextricable. For an economy to keep growing, you have to have growing populations, because you need more laborers to produce more products, and then you need more consumers for those products.

If we have to start limiting our population, then we’re going to have to come up with a way to redefine prosperity that doesn’t involve perpetual growth. A shrinking population or a stable population can’t be a perpetual-growth society.

Andrew: How will countries with declining populations care for all of their elderly?

Alan: It’s an oft-repeated fear that circulates in the business and economic world out there that an aging population is terrible for the world, because there’ll be all these unproductive people and there won’t be enough productive young people paying into the social welfare coffers to take care of them.

Yes, some countries have shrinking populations. But they’re not looking at a situation that goes on into perpetuity, in which they have far more older people than younger people. They’re looking at a generation or so of a bubble where they’re going to have more older people, and then, as that generation dies off, the number of older people and younger people are going to balance out again, and it’s not going to be a problem.

How do they economically get through those bubble years? As an American, I can think of an awful lot of things that my government is spending money on right now that if it dedicated those monies to taking care of a generation of older people until our population evened out, we’d be a much better society.

Andrew: I was really surprised by the fact that the future of the planet, in many ways, rests on whether women on average have a half child more or a half child less.

Alan: Those are pretty shocking numbers, and I got them from a couple of different demographers. By the middle of the century, our population will be nearly 10 billion. But that assumes that all the family planning programs we have in place will remain in place. And it’s a pretty fragile network, dependent on a few donor countries, the most important one being the United States. Had the last presidential election gone differently, the United States may well have withdrawn a great deal of its support for family planning programs all over the world.

If family planning does not keep up with our population growth, or, if suddenly, for whatever reason, the supply lines break down and birth control pills or whatever contraception they’re using is not available to women in a lot of places around the world, a half a child more per fertile woman means that by the end of the century we’re going to increase to 16 billion people. A half a child less per woman means that we’re going to be back down to 6 billion really quickly. Then we can decide at that point if we want to bring it down further. But the difference is, on average, half a child either way.

Andrew: As a species, we seem somehow hard-wired to have difficulty seeing beyond our immediate surroundings or thinking beyond the short term. If that’s the case, what do you think motivates humans to change their ways? What do you think is going to work in this instance? How do you convince a species to rein itself in?

Alan: If we could convince people that it’s in their own best interest to limit the number of children they haveto limit the size of their familiesthen we’ve got a fighting chance.

It turns out that having fewer kids helps virtually every family. You see billboards in countries all over the world—they’re kind of clichés at this point—with a woman surrounded by thirteen ragged children. Then you see a couple with only two kids, and they’re all dressed well. Everybody looks healthy. People get that message pretty quickly.

Andrew: After researching this topic so intensely, what gives you the most hope?

Alan: The fact that there is something so sensible, so wonderful, and with so many benefits that can alleviate the pressures that we human beings put on this planet and improve our own existence as humans-and that’s simply educating women.

If we give women all the opportunities that they deserve, they’re going to take care of this problem, and frankly, we’d have a much better society all the way around. That goes for any religion. That goes for any culture that I’ve ever visited. Any place where you run into women who are empowered, things improve. Everybody lives better, males and females. Women who are educated are going to have fewer children, and that gives me a great deal of hope.

In addition to that, making birth control available on a global level is also very doable. We’re not there yet in terms of distribution—nearly a quarter of a billion women who might use contraception don’t have access to it. However, it would only take about $8-9 billion a year to ensure that everybody did. It’s just not a lot of money on this planet, and it would have such a wonderful, multifaceted impact. We’d have fewer unwanted children. We’d have fewer abortions. We’d have happier people.

Best of all, none of this involves high technology. This does not involve coming up with renewable energygiven all of our best efforts, we still don’t know how to power all of our vehicles and all of our industries with just the sun or wind. This is technology that we already have. In fact, the education part of it employs the best of human technologyour own brainsto convey information and wisdom to our children. Those young brains can absorb it all, and get very creative with it, and do amazing things, as human beings are capable of doing.

Source: Orion magazine <http://www.orionmagazine.org/index.php/articles/article/7694> Reprinted with permission. Orion is an award-winning, non-profit, and ad-free publication. Anyone can request a free copy by going to <www.orionmagazine.org/freetrial>. Or you may subscribe for just $19 for 6 issues, nearly half off. An audio recording of the complete interview of Alan Weisman by Andrew Blechman is available at <www.orionmagazine.org/audio-video>.

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Filed under Culture, Ecological Footprint, Environment, Natural Resources, Population, Sustainability, Wildlife

Holy Icebergs! The Future is Thirsty by Stephanie Feldstein

Capture icebergs? Or lower emissions?

Capture icebergs? Or lower emissions? Photo by Angela Sevin, used under Creative Commons license.

If you’ve spent days this winter battling the polar vortex, it might be hard to wrap your head around the idea that the freezing weather was actually caused by warming temperatures. But wait, there’s more: The same global warming that sent arctic weather our way will also lead to massive water shortages in the not-so-distant future.

A group of researchers from 12 countries recently released a report predicting that an increase of just 2 degrees Celsius in global temperatures above present levels could leave one-fifth of the world’s population thirsty. On the list of the most at-risk regions for severe water scarcity: the southern United States.

A couple days ago, The New York Times published an article on the Colorado River that started with the sobering statistic that the once-mighty river of the Southwest has suffered “14 years of drought nearly unrivaled in 1,250 years.”

Seven states rely on the Colorado River for water. An Interior Department report released in 2012 projected that the population served by the Colorado could nearly double in the next 50 years, from 40 million to 76.5 million people. With rising temperatures and demand already exceeding supply, the river won’t be able to keep up. Facing the reality of water shortage scenarios, Nevada official John Entsminger told The New York Times, “It sure looks like in the 21st century, we’re all going to have to use less water.”

The Colorado River isn’t the only stressed watershed in the region. Southern California’s Santa Ana River Watershed was the topic of a 2013 Interior Department report. According to the agency, the future’s looking a bit dry there, too, as human population, agricultural and industry demands keep growing at the same time climate change is diminishing the supply side. A river just can’t catch a break these days.

Back to that 2 degree increase that’ll cause water shortages for one-fifth of the world. Based on our current track record, it could happen as soon as mid-century — around the same time the global population is pushing nearly 10 billion people.

So, how do we stop this?

Suggestions from the Interior Department’s 2012 Colorado River Basin Water Supply and Demand Study included “wrapping large water bags around icebergs in the Alaska region and using tug boats to transport the frozen water to a port along the coast of Southern California.”

Icebergs.

Or we could focus on reducing emissions, conserving water and stabilizing population growth so we can have a healthier planet where people and wildlife thrive.

Climate change, overconsumption and population growth need to be more than just bullet points buried in policy reports. These issues need to be the policies.

We need to drastically cut back on water and energy intensive systems, like raising livestock for food. And instead of continuing the trend of unprecedented attacks on reproductive rights in the U.S., we need to increase access to contraception and family planning. Watershed management plans should go beyond simply meeting the needs of ever-growing human populations to actually enhance the watershed’s habitat and provide a healthier ecosystem for the people and wildlife relying on it.

And maybe, if we place our bets on confronting global warming and population growth, we can give rivers, wildlife and us a chance.

Stephanie Feldstein is Population and Sustainability Director at the Center for Biological Diversity.

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Filed under Climate, Natural Resources, Water