Working with my colleague Matthew Slater, I have produced a Compendium of Research Reports on Climate Chaos and Impacts, which we release today. In it I summarise 23 studies, which I consider key from the past 12 months. Last year it was unusual to claim that it is too late to stop runaway climate change damaging our agriculture to such an extent that it will lead to the breakdown of our societies within the next ten years. However, the key takeaway from this Compendium of research is that there is now a wider range of peer-reviewed dots to draw from in order to arrive at that perspective. However, there are not many mainstream researchers joining all those dots, to offer conclusions and predictions for human society. The difficulty is that researchers exist in academic silos, such as climate modelling on the one hand, agronomy on the other, or migration on the other, and a belief in the meaningfulness of silos is at the core of what gives us a sense of self-esteem and confidence for expressing our views. To move beyond drawing dots, to joining those dots, requires an ability to understand multiple fields of scholarship, their methods and limitations, which is a challenging skill set and time-intensive process.
When attempting to provide that overview and synthesis, especially for policy makers or the general public, you can find yourself suddenly being written about by people who like to tell stories about reality in order to buttress their worldview, sell their book or organisation, or serve an interest group. It has been an interesting year of witnessing the kinds of reactions people have when they want to engage this topic from a pre-defined view, and therefore deny or spin information on our predicament. Some right-wing writers have misrepresented what I wrote in the original paper in order to lampoon it. Some left-wing writers have suggested my work isn’t revolutionary, which meant they had to overlook how many of us who share the Deep Adaptation perspective are actively engaged in the most vibrant challenge to state power and the status quo in decades – XR.
Then there are some people who have worked on environmental issues for some time and have portrayed my analysis as suggesting that we give up on the drawdown and cutting of carbon; which I do not. When people say “we need hope” they might be expressing their assumption that they themselves need a pleasant story of the future in order to avoid their own emotional pain – and avoid witnessing it in others. Fortunately, I have discovered this past year that the loss of a hope that we can reform to maintain our way of life has been shocking people into waking up to not only to our environmental predicament but also the reality of impermanence and death. That means they engage in the present moment with a passion for truth and love. In general all of the criticisms I have heard fall into one of the forms of denial that I wrote about last year.
Meanwhile, some other commentators have agreed with the general analysis that we face imminent collapse, but have questioned how certain we can be, or when it will happen. I think it is important to stay aware of the latest data and revise what we think will happen. I also think it is important to consider how we explain our views to different audiences. However, to argue against saying collapse is “inevitable” due to abstract theoretical notions that nothing is inevitable is not worth much attention. After all, our mutual death seems certain to me, and we are also complex living systems. People may want to avoid believing societal collapse is inevitable in order to provide themselves with a psychological escape, so that they can still hope that someone or something will stop it happening somehow. Looking at the current climactic changes, the rising emissions and habitat destruction, the biological impacts, the warming feedbacks, the agricultural impacts, the slowness of response, the intransigence of capitalism and its client politicians, and the cultural dependence on ideas of progress and control, and the rise of stories of blame that avoid reality and foster ignorance and hate, I think that “inevitable” societal collapse is a more accurate way of communicating my view that it is now unavoidable, than saying collapse is likely or near certain. I am aware that some people challenge us to recognise that societal collapse is already underway but unevenly distributed. The recent statement from the UN on this matter is a sober reminder that millions have already suffered terribly from climate chaos. For the Deep Adaptation groups that I am involved with, we ask people to agree that societal collapse is either likely, inevitable or already unfolding, so that we can have meaningful engagement upon that premise.
Since the paper came out, I have come to consider a new reason why societal collapse is inevitable. It came to me when I spoke at the European Commission. During my talk I did a quick poll to discover that about 90 percent of the officials in the room believed that collapse is coming within their lifetimes. Yet their ability to conceive of what was appropriate to discuss as policy responses and activism was, in general, woeful. The ideas being shared were more of the same tinkering with capitalism and redirecting private investment into mitigation efforts. Why? One hypothesis is that the highest have the farthest to fall. If one is well-respected, well-paid, and living well in the current system, perhaps with a sense of responsibility for lots of employees and stakeholders, then one has the most to let go of in order to allow the full impact of our current situation to sink in. At a sub-conscious level it eats away at assumptions you didn’t know you had. For instance, assuming that one would be respected by your children and younger generations as you enter old age, and, ultimately as you lie on your death bed. To be successful in society means one is having affirmed, daily, the illusion of the socially-respected agentic separate Self. Instead, our climate chaos invites us to see that we aren’t separate, we aren’t in control and our stories of self-respect and meaning were always made up. We must let our deepest assumptions and stories melt away to find what else can emerge. That may be why I have a better time talking to children about collapse than I do talking to people with senior jobs. I will release a short video about that next month but for now, I recommend this video from my 13-year-old friend, Oskar.
Many people ask me about when a societal collapse is likely. As I explained in the paper, I do not know, but guess that within 10 years that it will be occurring in many, perhaps most, countries of the world. Some have argued it could occur more quickly. As I explained above, some argue that it has already started in some countries. This question about the timing of collapse is an understandable one, given that it affects our assessment of what to focus on. Given the uncertainty of prediction in complex systems, to avoid putting a date on predictions is justifiable. The direction is clear but the speed of it less so. For instance, I know I am going to die, but, because I have no interest in killing myself, nor have a terminal diagnosis, I do not know when I am going to die. The problem I have with the argument that I should not give a time horizon like 10 years is that not deciding on a time horizon acts as a psychological escape from facing our predicament. If we can push this problem out into 2040 or 2050, it somehow feels less pressing. Yet, look around. Already harvests are failing because of weather made worse by climate change. So, a year after my paper came out, I am still guessing that the society I will be living in, whether the UK or elsewhere, will have collapsed within 9 years. It could be sooner. I hope to help slow things down by bringing attention to our predicament and promoting adaptation.
In the original paper I did not explain fully what I mean by societal collapse, nor did I go into the mechanisms by which it might occur. Therefore, I did not explore how it could be slowed or softened. By societal collapse I mean “the uneven ending of our current means of sustenance, shelter, security, pleasure, identity and meaning. Others may prefer the term societal breakdown when referring to the same process.” My theory is that multi-breadbasket failure across the northern hemisphere, combined with location-specific damage to other harvests, will disrupt our societies within 9 years, due to the impact on food prices and food supplies. I also predict that water shortages will trigger migration and conflict, thus making collapse more likely in some countries. I warn that the reactions of our financial system may precipitate collapse ahead of the shortages of food and water or the movements of populations. The psychological impacts of the increasing economic, societal and political turbulence may also trigger disturbances, which could manifest through civil unrest or political extremism. I respect those who believe these processes are already underway. Clearly there is more analysis needed on these possibilities, and I have been encouraging people in food security, disaster risk reduction, human security and related fields to explore these questions. Although I am often asked to develop my own theories of the mechanisms of collapse, I have been more drawn to enable others to begin such work, as well as any response that arises from engaged compassion.
Which brings us to the question of “what to do?” There are so many options for people when they come to believe that a collapse of our normal way of life is inevitable and soon. Over the year I have had conversations with people as they, and I, process this information and consider how we want to be and what we want to do. They all relate to the types of response I described last year here (which I strongly recommend you read if you are exploring how to feel and act in light of this information). Despite my earlier grumblings about the conservativism of people with senior roles in our society, in the past year more people have begun to discuss with me how they want to find ways to respond meaningfully from within their organisation. It appears now is a good time to map out a range of ideas for activities that could be supported and pursued in different sectors and walks of life. I will share some ideas on this blog in the coming months and feed these into the relevant professional interest groups on the Deep Adaptation Forum.
Whatever you choose to do, I hope you give yourself time and space to listen for the psycho-spiritual invitation of our predicament. To reconcile yourself with impermanence, uncontrollability, and death, while letting yourself awaken from the deepest illusions of our culture. To act with passion for your truth and goal, while maintaining some equanimity about the outcome.
