January 23, 2017 § 6 Comments
Slow crunching of gravel beneath my tires and the hum rattle of my Jeep engine are all I hear as I pull down the long driveway across my land to the front of my house. The world outside the grasp of my headlight beams is deep blue and black. There is almost a hush of relief exhaled by the forest when I turn the key to shut off the car. With a breath, I exit the vehicle, and when the door slams behind me the echo dies quickly, absorbed by the trees and hills around me.
I take a few steps towards the front door, then stop to lean on a maple tree. As my fingers drag down the surface of the tree they find grooves to run like tracks. The night sky is a dark and formless navy color, betraying no stars or planets above. When I get home late on a Saturday night after closing down the bar where I work part time, I need this. I need to breathe and to embrace the silence. A night of so many human voices yammering about so much nothing at all has my brain and my posture suffering a vast weariness.
So I stand and I stare at the night. I listen hard for the creaking of tree boughs, for the tapping of twig on branch. In a world so thoroughly crammed to hilts with noise, with voices, with opinions, silence and calm are a drug. The light chill of the air, not nearly cold enough for January, graces my skin, and I am happy for it.
What does the world itself want?
The last three years in a row have each in their turn broken the record for being the warmest year yet. Donald Trump’s Whitehouse removed all mention of climate change from the Whitehouse website. When Donald Trump’s inauguration did not host much of a public turn out, his spokesperson Kellyanne Conway defended the White House Press Secretary’s claim that it was a record turnout by claiming that the secretary was offering some, “alternative facts.” Despite my lack of social media participation, what conversation I do have on the internet and in person has made me keenly aware of just how divisive the language of the present political and social climate is.
There are so many people airing their opinions so constantly, and doing so in such a manner as not to be offering a discussion of ideas, but rather treating each dialog like they need to break the defensive line and run fifty yards to the end-zone before spiking the ball, doing a silly dance, and bro-hugging all of their teammates.
Everything is competitive. Discussion and conversation have become battlegrounds and everyone has joined a team. Listening is no longer required because a few keywords clue each participant in to whether or not the person they are engaging with is an ally or an enemy. Unfortunately so many of these keywords are used in a fashion that either completely eviscerates them from context, or even uses them to mean something that is diametrically opposed to their dictionary definition. Good luck finding more than a handful of adults who can accurately define socialism or capitalism, and further, good like finding adults who have a functional grasp of the history behind these systems. Of course, finding someone to express their heated opinions on them should be no challenge at all.
If you were trapped on an island with a person and you had no common language between you, learning to communicate would be an arduous effort. For instance, if you find a banana on this island and show it to the other person and say, “Banana,” that person might think you are saying “Food,” or “Fruit” or “Yellow” or even “What’s this?”
Today we exist in a complex civilization that is held together by an interlocking web of systems and agreements and the whole thing is made to function with the application of complex technologies, some mechanical, some human. As a society grows more complex, the language needed to explain and understand the society must axiomatically grow in complexity. As the society moves over the arc of time and generations of people are born, live, breed, and die the history of that society grows in breadth and depth and complexity.
I have a lingering notion that the level of complexity and the depth and breadth of the historical knowledge required to grant proper context to that complexity has far outpaced the average person’s linguistic ability to keep up adequate comprehension.
Everywhere we hear arguments between people who might be using the same basket of words but who are ultimately speaking different languages. When one person says “market” or “right” or “freedom” the other person is not receiving a clear signal as to what the speaker is actually referring to. Of course, in the best of times verbal communication has its lackings, but with the added politicization of language and the increased complexity of how much one must know to understand the terms being used in current political discourse, we have found ourselves in an era where quite frequently we cannot communicate clearly on issues of current relevance. We try, but too often our meanings are lost in translation.
So language is breaking down, and where complexity outraces ability, people have installed a host of shortcuts. No where is this more evident and more devious than in the realm of politics. It is in this realm that the centuries old history of a nation’s rise, expansion, plateau, and decline — all of which were affected by various international factors, energy factors, financial factors, and beyond – could be boiled down into a simultaneously meaningless and majestic combination of four words: “Make America Great Again.”
It is fitting that the president who ran and won an election based on that slogan finds his favorite communicative outlet to be an internet application that limits user’s posts to a meager one-hundred-and-forty characters. Such a format of course does not lend itself to completeness of full and elaborate thoughts, to be sure. ‘
Working at a bar I must endure all manner of people and of course, their libation liberated opinions. In this regard I frequently find that I can temper my responses and offer an appropriate level of contrarian thought, pulling back before offending, offering a joke before off-putting, and generally balancing the atmosphere before someone throws a pint glass at my head. However, my talents like my patience have limits, and after so many nights hearing such confidence and sureness behind declarations concerning the sanctity of free markets, the laziness of the unemployed or the lack of equality for men in our society, my shoulders slump and I just walk away.
The complexity of an issue like “free markets” would require that a person read a variety of books on the matter to even have a foundational understanding of what they are talking about. It is, of course, so much easier to pick a team, learn a few slogans, and take to the field to blitz one’s opponent with anecdotes, non-sequiturs, and out right fallacies.
Expecting the general public to have the knowledge and the language to adequately understand the great issues of our age is at this point foolish. And such an understanding is not rewarded anyway, as the media and the political realm utilize shortcuts, slogans, and a near disdain for intelligence like a sword to cut down anyone who tries to enter nuance into a complex discussion. Nuance is bad for ratings, I suppose. It really diminishes team spirit.
So instead we have memes. And snark. And shitposts. Now go vote so the rich who have profited from the destruction of your schools and your bodies and your minds can retain their power and convince you to love and fetishize them.
The problems firing at civilization like shot from a double barrel are the products of generations of complex human activity engaged in before its ramifications could be understood. The decline in topsoil viability, the acidification of the oceans, the mass extinction of species, the body burden of toxicity in our blood and tissue, the decline in global net energy, all have a long and sordid history to describe their making. Solving any one of these problems would be a herculean effort at this point, and that is before taking into account the very inability of most people to understand that a problem even exists in the first place.
Listening to the public discourse it is evident that the narrative of our society itself has splintered into fragments, and when one takes that into account it is easy to understand why so much anger and vitriol floods all systems of communication. Each actor perceives themselves to be the good guy in a grand narrative of unfolding disaster. Of course, the various factions perceive that disaster entirely differently with conservatives, for instance, convincing themselves that climate change is not real and liberals convincing themselves that green technology can provide everyone on Earth with a constantly upgrading standard of living, forever.
The splintered narratives are many, and with every hollered bellicose opinion they fracture and mutate further. Attempts to center the spinning gyre of growing confusion are liable to be upended by “alternative facts.” Contrary to common sense there are people who suggest that based on the media’s treatment of him, Donald Trump at least is not a puppet of the deep state, to which I must counter that the primary concern of the media and their paymasters is the narrative. They want to control the narrative of society because the narrative of who we are, where we came from, and where we are going is central to controlling people and exploiting them for capital gain.
Donald Trump does not threaten capitalism. He does not threaten the state. Perhaps he threatens a particular sector of either, but where he restrains one set of wealthy or powerful people he will reward another. The edifice is safe under his watch. The living Earth which we all rely upon and which is daily being wounded by industrial capitalism, is not.
To be clear, declining global net energy is likely the penultimate cause of the crack up of various systems of finance and the societies that rely on them. Not grasping that complex impetus, let alone the history of how such reliance came to be, has fractured the glass of the window through which people view the world. As people seek answers to explain lost prosperity, diminished growth, lowering standards of living they are met by a many eager salesmen of truth, all offering different versions of reality to which they can subscribe.
It makes for a lot of noise and very little signal.
Sundays are good days on the homestead. My wife and I lay in bed with our daughter until we feel like getting up. We make coffee and breakfast. This Sunday our friend comes over with her toddler son, and we chat about life in our corner of the county.
Outside I do not need a coat for the high of the day is sixty-three degrees, an aggressively warm January day indeed. With a dull butter knife I drag and scrape the flesh and membrane from a goat skin that is stapled to a piece of plywood. My daughter runs around pulling her imaginary unicorns on her sled, which with no snow present, bumps and skips over the gravel driveway. As I draw the knife towards me in short, tight motions my mind wanders from images of black bloc participants rioting in Washington D.C. to the disappointing comments belched out by the previous night’s bar patrons concerning the women who marched on the capitol.
Then I stop and breathe. I look out over the ravine to the leafless trees standing sentry over the landscape. My daughter giggles. In my head I ask, “I wonder what the world wants?”
December 31, 2016 § 9 Comments
Rushing down the highway a semi-truck roars with a proper Doppler fade and a slight movement of the air that drifts passed me even these thirty yards from the interstate. My brindle pit bull is sniffing the disrespected patch of land between the highway and the truck stop parking lot, pissing here and there on the jetsam scattered about the gravel.
North-eastern Arizona is a patchwork of poverty, of industry, and of mountain deserts; each a courtier of death in their own right. Behind the truck stop at a distance is a petrochemical refinery of some kind. Tanks and stacks and a fleet of heavy trucks move and hum releasing god knows what from the rocky basin there cradled by sheer faces and jagged peaks. A long closed restaurant fit with plywood window dressings stood silent in front of me and ravens circled, finding what noxious fare of gas station calories they could on the cracked pavement. One such bird came and landed on a pylon only a few feet from where I stood. He called as ravens do, not so much a crow, but three low rawks as his hackles flared.
“How are you?”
We stand in silence gazing at one another. My wife calls and I turn to see her returning to the car with my daughter in her arms. The raven sits motionless, perched on the concrete pole.
“Good luck out there.”
Phoenix is a strange city. It is where I met my wife a decade ago, when I was a different man. We came to see her family, a massive group of people spread about the valley and the copper mining towns of the outskirts. It takes over two days to get here by car from our southern, Indiana home, and there isn’t a person we tell this to who doesn’t think we are crazy for eschewing airplanes. Most of the time I do not even bother trying to explain our decision to abandon the notion that we all have the right to jaunt about the world on heavy carbon emitting jet planes, and that even driving here in our fuel efficient automobile every few years is an act of extreme privilege. Instead, I suffice to say that travelling this way allows us to experience the country, to absorb the changes in topography, and of course, to be able to bring our dog.
The layout of Phoenix would be disheartening to anyone who makes regular efforts to reduce their consumption or to lessen their negative impact on the ecology of the planet. Mega-highways wrap and weave around and across the Valley of the Sun which is itself an edge to edge expanse of concrete sprawl, a veritable temple to the god of consumerism and consumption. Perhaps the edifice of this dark church is invisible to the residents of this metro area, but for myself it is hard to ignore the arrogance, hubris, and downright insanity that here is writ with every brick and stone.
Nothing comes from here. The drip of maybe cotton, cattle, or citrus that Phoenix exports could not possibly stand in balance to the amount of resources that flow into the city. Resources all paid for by the blood of some far away lands and their peoples. At the edges, saguaro and ocotillo hold ground, often contorted into the poses of supplicants who hold their arms aloft to both beg and praise of the gods in need and gratitude for what moisture they are given. Hardened beings of thorn and spike that offer up a delicious irony in their great contrast to the human residents so dependent upon far flung food, far flung water, and far flung energy that delivers them.
What is crazy to me is not even the state of this place, but just how normal it is all made up to be. It seems that no one is questioning the oversized pick-up trucks that will only ever drive down well paved and dry freeways or the enormous houses equipped with multiple air conditioners. Locals queue up in long lines for drive through coffee not even paying deference to the near Martian landscape they inhabit.
“Magick is the Science and Art of causing Change to occur in conformity with Will”
Most grown and serious people would balk at the notion that magic is real. In large part this is because most people would be using a definition of magic that included a lot of false notions and assumptions. When I speak of magic I am usually leaning on a definition that is in line with the one above. When I look around at modern industrial people, all so smug in their conviction that magic is hokum and that their material domination of nature is both under control and right, I almost smirk as I see how just how deep and pervasive are the spells that transfix these people.
Through image, through sound, through geometry and construction, the masses bend to the will of a master class, priests who wield advertising and news shows to deliver symbols and phrases that work so effectively to control behaviors and to influence the deepest held thoughts and emotions. Disbelief in the power of magic, one might observe, makes a population ever more susceptible to it. It is not uncommon to find reference to Goethe’s maxim, “None are more hopelessly enslaved than those who falsely believe they are free,” but so rarely is it applied to the psychology of the mind that believes itself rational.
From the passenger seat I gaze at the endless strip malls and parking lots that fill almost every square foot of the greater Phoenix area, and I understand that though most denizens of this city would claim Christianity as their religion if they claimed one at all, truly, the predominant belief structure thriving in the hearts of the people here is one that worships consumption. And it is religion, to be sure, that has built and that sustains this and every other great temple of modern industrial civilization. It is a set of beliefs that inform how people view themselves, how they view the world, how they view money, how they view happiness, how they define the reasons to live and the methods to go about doing so. Included in these beliefs are mantras about consumption supporting the economy, which in turn supports consumption effectively completing a circle of life gifted to us so long as we trust the invisible hand and the divinity of his corporeal acolytes in the world of high finance. Piety is to purchase, to work for wages, to tithe the owners, to take on debts, and to never miss out on a holiday shopping season. Heretics extoll the innate value of the wild, our dependence upon biological systems that are themselves constructed of so many other living beings. Believers bring the sword to the heathens by way of bulldozer and cement mixer because stasis is death, and without growth, the temple will fall. Faith, they have, as they believe despite all evidence to the contrary that their consumption can continue forever, that it can expand, that nothing could possibly go wrong.
Frequently we who wish to see the psychopathy of modern industrial civilization brought to a halt will ask ourselves, “What can we do?” Imagining a viable resistance is not easy, and often I find myself embracing a grand contradiction – having a deep love for life, but supporting an insurgence that would destroy critical infrastructure. Is there any other option? There will be blood. That is known. If we do nothing, the world as we know it will cease to be, and so many human lives will perish by famine, fire, and plague. If we act, surely lives will be lost, but perhaps stronger threads in the web of life will remain, and in time, humans will find a balanced way of being.
There are no easy answers when discussing such things. I do not pretend to know the right way forward. In moments of quiet I do though wonder, “what if we could embrace a new religion?”
If our thoughts inform our actions, and our deepest beliefs guide us in our behaviors big and small, then it seems obvious that we need to perpetuate a new set of primary beliefs. Of course, some of the beliefs I might humbly suggest we meditate on would not seem new at all to certain indigenous cultures around the world. For example, I might suggest that we cease to believe that humans are superior beings relative to the other living creatures with whom we share the planet. Further, I would offer that we need to cease believing we are wholly individual, and instead that our place within human and greater ecological communities is just as valid as the view that we are solitary beings. Perhaps we could form our beliefs around a core concept that we are actually the Earth walking around. Our bones are the mountains, our blood is the oceans, inside and out we contain and house biomes of bacteria and fungus while the atmosphere flows back and forth, into and out of ourselves and every other living being.
Laying out an entire belief structure is not something I believe I am qualified to do and frankly, I have no interest in trying. This is something for all people of solid mind and spirit to meditate on. Of course, bringing such beliefs to teeming hordes of people all too happy to remain bent at the altar of consumption would be no easy feat, and here I would humbly suggest that perhaps through the application of sound, of symbols, of well crafted phrases and unassuming images, we could work new spells. The necessity to cause change is certainly before us, and the very first step could likely be the focusing of our will.
Across magical traditions one often finds that the raven is a harbinger of change. Between the worlds and across time the Raven can travel bringing tidings of new life or portending a coming death. Celtic lore held that ravens would fly over battlefields deciding who would live and who would die. Perhaps these ravens were not so much choosing, not picking out of preference those who would and would not survive the melee, but merely observing the signs, more knowing than selecting those who had a place in the future and those who did not.
The city of Phoenix will fall beneath me as I drive the mountain roads out of the valley on my return trip to our forested home so very far away. I will look on the city, and not choose, but with a dispassionate eye witness the obvious truth.
December 2, 2016 § 13 Comments
Gray dawn rises in the east. The windows in our woodland cabin levitate in the dying black of morning until slowly the walls, the stairs, the furniture it is all dimly painted by the faintest light, placing the glass panes in proper space once again. My daughter accompanies me through the trees to the front of our land where our chickens and ducks have their respective houses. She coughs a deep cough. Two-year-old lungs breaking and cracking against mucous, seeking air. My left arm pulls her closer to the heat of my body, and her head rests slightly on my shoulder, not tired, just tender.
With each step the heavy gravel underfoot rattles. The leaves that cover the driveway are silent, having been thoroughly pulverized by car tires. Air not cold, just crisp, fills my chest with each breath, and I kiss her sacred, rosy cheek.
We don’t watch our children die. In our modern, industrial world, children live. That is what our adult minds perceive as normal. Little ones who are diagnosed with cancer are an aberration to the rule, as are the infants who succumb to pneumonia, influenza, and other microscopic cruelties that ingenuity otherwise banished into the harsh and backward past.
Death is on the ropes; a weakened and humiliated God. That is what we tell ourselves. So we pack generations of spiritual and psychological resilience into boxes abandoned to dusty attics.
There is a prevailing trend in the stream of web headlines that seems to acknowledge the doom of man. Some of this is overt as it focuses on rapid climate change, ecosystem collapse, and agricultural failure. At other times human mortality is couched in futurology, and is relegated a bit more to the subtext of articles that discuss space travel and the colonization of other worlds. Talk of ideal numbers of people for new planet settlement or innovative spaceship propulsion systems is given serious attention in serious publications that provide manna for the serious modern industrial human.
Serious modern industrial humans have a wide enough attention to know that even if the destruction of this Earth’s life giving systems can be halted through the application of grand new technologies, outside threats like comets hurtling towards our planet or even the death cycle of our star will eventually require that our species abandon our home world for distant horizons.
These thoughts are carried by those who proudly assert their intelligence, their superiority to the ranks of the superstitious. To those who regard themselves in such ways, death is an engineering flaw, a bug to be programmed away with the application of cleverness and computer code. They see so clearly a shiny vessel in the cold, black of deep space, humans cozily adrift, eating god knows what as they day by day forget that the mountains are their bones and the oceans are their blood.
I have a friend who claims that she channels an archangel. She is writing a book in fact, that she says is being spoken to her by this disembodied entity. A pleasant woman, articulate and intelligent (a chemist by education, actually), she sits in our home and lets down her guard to open up the truth of her world before my wife and I.
Five years ago this same conversation would have had me squirming a bit in my chair. Back then I was more serious. To be sure, I had been very intelligent at one time, and I said the things intelligent people say. It did not matter that much of what I spoke of was fed to me through books and articles. What mattered was that I selected the right books and articles; those that contained healthy skepticism and a heaping dose of fetishization for anything that smelled of the ideology of western materialism and its grand deity, Science, with a capital “S.”
My friend sips her lemon balm tea. I recline in my chair a bit and ask if she has ever smoked dimethyltryptomine; DMT.
When I was a serious person, I would have waved my hand and asserted an unearned superiority as I smugly dismissed the psychedelic experience. Despite lacking anything that would pass as first hand knowledge of the topic I would confidently explain that thousands upon thousands of years of human experience with psychedelic drugs, or even their experience with disembodied entities was all illusory, a trick of the imperfect human brain tripping itself up with a combination of handicapping chemicals and pure juvenile ignorance.
With profound gratitude and relief I can say that I am no longer so serious. Happily, I now embrace my juvenile ignorance.
Five years ago a friend convinced me to use DMT, and these days I don’t squirm so much in my chair when talk turns away from the reality we take for granted towards esoteric grounds that modern industrial peoples with serious and well respected egos fear to tread upon.
It is so easy to allow what little we know to fill the space in our minds until it feels complete. It is easy to mistake our arrogance for wisdom.
Humbly I now defer to the mystery, not so concerned with tacking down the corners of a reality I can only ever pretend to know that I know. Instead I listen to the stories people have to tell, and I try to remember that across time the gamut of human descriptions of real and not real have varied immensely. And I listen now to our friend as she speaks of lives lived before. She listens in return as I wonder aloud about the strength a population could wield against its masters if no longer did dying seem so terrible.
Real and not real are but railings to lean on as we make our way. But make our way to where exactly?
Drought has gripped the southeastern United States, and the dry forests set alight by arsonists burned rapaciously with the assistance of hurricane force winds. Gatlinburg, Tennessee is, for the time being, gone. Meanwhile, arctic sea ice struggles to reaccumulate despite the polar darkness, water rationing has been initiated in La Paz, Bolivia, disease is ravaging reindeer and northern antelope populations, and on and on the list of tragedies grows. The costs of industrial civilization are by and large being paid by those with the least amount of access to its benefits. And the costs are mounting.
But on the cold plains of North Dakota, the Sioux and their allies, many indigenous, many not, are taking a stand against the construction of an oil pipeline that would directly threaten their water supply, and indirectly threaten the biosphere of the planet. Their resistance orbits around the notion of a prayer camp. A kernel exists amongst them that is a belief, refined or not, articulated or not, that this particular piece of infrastructure is wrong. Together, people from disparate cultures are by the thousands suffering the bitterness of great plains winter winds, and the even greater bitterness of police weaponry and violence, because they believe that a threat to that most life giving of molecules, water, is wrong.
Belief informs action. When we look at what industrial society is doing to the living world that has made and kept us, so many of us see clearly that the time for action is now. If civilization has not yet broken beyond repair too many of the interlocking systems that allow life to exist, we must prevent it from doing so, because if left unchecked, it will. Happily, it will.
Too many serious and intelligent human minds are busily working wherever the sun shines to excavate, to extract, to clear-cut, to genetically modify. The healthily skeptical who read the right books and quote the right articles do not believe in disembodied entities, or that the trees and flowers sing, or that birds and wolves speak to us. By their actions, they don’t seem to even believe that they require clean air to breathe or healthy soil from which to eat.
They believe in a domed city on Mars. They believe in a shiny silver ship alone in the abyss. They believe death has been bound by their chains, and that the ceremonies and rituals humans have breathed into being in order to heal the wounds he metes upon us are quaint anachronisms. They believe death to be all but conquered, even as they sharpen his blade.
Golden light transforms the world around us. The drab gray surrendered to the sun and the forest feels uplifted. Behind me our ducks are quacking as they hurriedly move about the garden, plodding their feet and burying their bills into piles of mulch in search of bugs. My large boots again elicit a crunch and grind as I walk back towards our house.
On the road in front of me my little girl is stooped, picking through the rocks. She handles a small piece of quartz in her hand. Glassy and remarkably polished for a piece of stone plucked from our driveway, she admires it.
“I found a magic rock, Daddy.”
“Put it in your pocket baby.”
She does, and I bend to scoop her into my arm.
November 11, 2016 § 14 Comments
Only two bolts hold the crankshaft-position-sensor in place. It is their distance from me that makes replacing the sensor a moderately frustrating task. The ratchet handle, cold in my left hand, has two six inch extensions on it, followed by an elbow joint, followed by a three inch extension, followed by the eleven millimeter socket. My right hand braces this ridiculous tinker-toy of a tool, or tries to at least, as I slowly loosen the bolts. The contraption feels only slightly more effective than attempting to loosen a bolt with a wet noodle. Through out the process, I have to constantly replace the socket as it slips off the hexagonal bolt head. More than once the extensions separate. At one point when they do, one of the heavy metal sections falls onto my face, smashing into my lip.
I don’t yell it. I just sort of say it.
The rain starts to fall harder. I am covered by the hulking mass of my Jeep, but I hear the patter of drops hitting the dry paper leaves that cover the forest floor. Pulling my body out from beneath the vehicle takes a few seconds, and when I stand I brush the mud from my black sweatshirt. The hood slams with a hollow aluminum thud, and once back underneath the car, I realize I cannot see what I am doing now that light cannot pass through my engine compartment. I call for my daughter. She brings me a reading light that works wonders in tight spaces between your exhaust and your transmission.
I spent my election day at home. A friend came over with her toddler son. She kept an eye on our children as I attended to tasks about the place. My Jeep has had a start up issue that I have been trying to solve for almost a year. It’s not nearly as prevalent during warmer weather, but now that November is bringing nights in the high thirties, the issue is rearing itself again, and I am piece by piece chasing a ghost in my machine.
Working on my own car makes me feel capable. By no means would I describe myself as mechanically inclined, but I hate having to pay mechanic’s rates, being that an hour of their time costs about what I can earn in four or five hours of my own. Further, I will fight tooth and nail to not ever buy a car with a loan. If I could get by without a car I would, and I think about this as my hands and arms become sore as I remove the sensor from my crankshaft. In order to see what I am doing and to manipulate the bolts through their last counter-clockwise turns in their threads I sort of have to hold my body in a crunch position, abs tight, torso heavy. With an exhale, I relax and lay back on the gravel beneath me. I think about the complexity of maintaining our stations in life. I think about the energy invested in maintaining even what might be described as a “lower standard of living,” by contemporary standards.
I don’t own a car because I love cars or driving. I own a car because the geography of my existence requires one. On our land we are doing everything we can to regularly increase our capacity to support ourselves, but our neighbors aren’t, and even if they are, we aren’t all doing it together, collectively, in a manner that would lend itself to efficiently creating a small community. When I draw a sketch in my mind of the ideal small community, there is one four-wheel drive truck between us. Once a week, maybe once a month, we carpool to town to sell our surpluses and to buy supplies. Maybe I really start dreaming and that truck is a horse or two and our nearby town, a day’s ride, is fit with a livery. Then I abandon the shackles that bind my imagination with questions like “how?” and get to the real joy of daydreaming a nomad’s life where my band follows seasons, follows herds, follows the rhythm of the Earth and the turning of the stars.
A crankshaft-position-sensor is basically a magnet. I turn it in my hands. Dangling from it is a long coil of a cord like that of a handset telephone from the eighties, only smaller. I toss it onto my passenger seat for the time being.
The best I can hope for is that in some amount of years my wife and I have created a homestead situation that supports our family well enough to where we might be able to drop to one car, and to use it infrequently. The simple fact is that the pace at which this society functions even makes horses irrelevant. If I am to need anything from the outside world, I need to be able to earn the currency it demands, which means operating on its timescales and pacing. Conversely, this means that a massive decline in the speed of this society will allow for people to slow down as individuals, and since the primary energy source that fuels society is declining in its net ability to do so, perhaps I will see the day when drawn carts return to common use. Or maybe people will just walk, to nowhere really.
This summer I wrote an essay in which I predicted hard economic times in the near term future to rise to the fore in a fashion that would be undeniable. Thus far, I must eat crow on this prediction. This is why I make no habit of prediction. Of course, I watch the daily tea leaves and bone castings that tell of real estate bubbles in China, negative interest rates in Europe, and shipping slow downs around the world. Like most, I try to arrange these shards of information into a complete picture by which to prevision perhaps the coming tides. I think of what I think I know about energy and economics and it seems as if objects are solidifying in the mist. But often shards of information begin to feel like knowledge, and not knowing what we don’t know prevents us from grasping just how many pieces of the picture we aren’t taking into account.
Complexity is a hell of a thing. My gut still says there is an event of severe magnitude not far from our doorstep, but for now I’ll suffice to finishing the current portion of corvid I have stewed for myself, and gander about at the present instead of losing myself in the future.
And though I am in a sense greatly loathe to do it, I will comment on the US presidential election.
This morning there was a crescendo of editorial pieces released trying to explain the campaign and now victory of Donald Trump’s run at the American presidency. He is a fairly disgusting braggart of man with few admirable qualities, and I feel I might be generous in presuming that he has any at all as they have not once been displayed despite his plethora of opportunities to do so over the entire sad course of this year’s election. But he won, and it’s no surprise really, which is why I find it stunning that so many people seem surprised.
The complexity of maintaining our station is too encumbered; the thermodynamic requirements of our class status are going unmet by a decline in available net energy per capita. It’s almost boring. Like when a spike in ethanol use in the US raises food prices in Africa and causes riots and revolutions. There is not much romance to analyzing large political swings and convulsions when we find that at their core, so rarely is sheer passion for life and love of justice the sole driver of mass movements. More often than not, the underlying cause of tumult and upheaval is access to resources. People like to eat. Every day if possible. They really like it when their kids eat. Clean water and a safe place to sleep are huge bonuses. Start inhibiting their access to such things, and people tend to stir.
Contemporary, “first world” people have less than they are used to, or less than they think they ought to, and they are mad about it. Sure, many of them still have access to cheap calories, electric lights, and a veritable universe of streaming time sucks. But then again, their lives are complex. Maintaining their station, even a low station often means having a car, and a phone, and enough money to clean one’s clothes, and to make themselves presentable, and so on. Even for the rural poor lucky enough to live on owned land, property taxes climb, gas prices climb, the kids need shoes, the kids need dental work, and the Dollar General is the only employment and grocery option around.
Meanwhile existing where we do on the arc of late-stage capitalism, which happens to intersect with the end of the oil age, it must be stated that growth is very clearly dead. Sure, there is a skulking heap dragging about that pundits and politicians call growth, but this gangrenous creature is nothing but central bank injections by way of bond purchases. More clearly stated, it’s fraud. And like most good fraud’s, a club of insiders are making a killing off of it. Everyone else slowly bleeds out, spinning faster and faster to keep the cobbled mess of their almost middle class existence glued together.
And then one morning, the car just won’t start.
Donald Trump has spent a year and a half hawking easy answers to this complex problem, and fortunately for the second rate grifter, the American lumpen has a third rate education. For years, network television has carried water for Trump by selling him as a shrewd and cunning businessman via his reality television show. Despite his repeated lambasting of the biased media, he forgets that they basically ran a commercial for him for several years in prime time.
Through out his candidacy Trump often spoke of himself as the best or smartest or most qualified person for this and that task, whether it was rewriting the tax code, brokering international trade deals, or defeating ISIS. Most of his explanations fell short due to his habit of meandering verbally from one topic to another while splashing his rhetoric with constant criticism for everything that his political opponents have done. This, in a way, left the audience to fill in the blanks, and when I listen to people in my rural community speak of Trump, or when I read the comments of well educated acquaintances as they degrade him, it is interesting to note that it seems as if everyone has their own take on the man. His blankness lends him to be a projection screen for each individual’s monsters from their id.
Personally, I find the man to be abhorrent. To be fair, I find representative government to be equally abhorrent, as well as nation states, rigid hierarchies, and capitalism. Clearly, I would not then favor anyone who ran for such an office or who believed they had the ability or right to represent anyone other than themselves. Trump is piggish to boot. But what is any of that worth?
Complex societies cannot be efficiently run via a hierarchy. Recently some people did math to prove this. I didn’t need numbers, I needed only to look at the state of the world from my still young eyes many years ago to abandon support for such systems. Support or no, the system persists, and in its current state of mal-service, it is convulsing, seizing up on itself like an engine in which water has entered into the combustion chamber. Like everyone else, I cannot predict where this current scenario leads exactly, but I can step back and point out that it is helpful to briefly put aside seeing Trump the man, Trump the racist, Trump the genius, Trump the misogynist, Trump the maverick, Trump the fascist, and every other shadow we have cast on him to instead, for a moment, view Trump the signpost on the road to collapse.
We are at a very specific place on the arc of decline, and the election of Trump in the US places a very bright red pin on the map of that arc. After decades of global expansion, oil fueled industrial civilization is in a state of crack up. It may be an early stage, but take note that protectionism is on the wind. That nationalism in the western world is timing out to completely coincide with the bursting of the fracking bubble in the US and the inundation of global financial markets with negative yield is likely no coincidence. The US electing a charlatan strong man is something that many presumed would come when conditions were right. So that is where we are. What comes next?
Complexity is a hell of thing. And even with great effort, consciously simplifying a vastly complex system when all previously existing support structures have been decommissioned and sold for scrap is a hell of a thing too.
I know this all too well. I would ride a horse to town if I could. Hell, I would live in a wig-wam if I could.
How do we slow the spin of this gyrating flywheel of a society? How do we walk it back? Can it be walked back? Or is everyone too damn convinced that they can grab hold and steady it, control it, hell, innovate it, automate it, make it more efficient?
It is probably silly that a sense of accomplishment coursed through me when I finished changing out the crankshaft-position-sensor on my Jeep. I knew to temper my optimism until I had turned the key in the ignition. The starter whinnied as the engine refused to turn over. I fought it for a moment and eventually the old Cherokee revved to life. The ghost has slipped me. Maybe a leaky injector, I wonder. Sitting in the driver’s seat I stared out through the windshield to the ravine before me. Very few leaves are left on any but the beech trees. The gray afternoon was calming if nothing else.
With effort I have worked at shrinking my world. I ready myself for a time when news that originates more than twenty miles from my front door is a rare and rumor laden thing.
I leave the keys on the seat as I walk to the house. My daughter’s hair is matted from the rain she demands to keep playing in. I take her hand in mine while our young friend picks up her son, and the four of us retreat to the house for warmth, and food, and calm.
August 18, 2016 § 8 Comments
She bends low in the dark. Her index finger and thumb clumsy as they meet, she pulls from the waist and the stalk she holds rises out of the hummus eagerly, offering no resistance. Her hand is dwarfed by the firm yet undulating orange blossom. The sun’s remaining light barely penetrates the gauntlet of trees that stand sentry across the rise and fall of the ridge line. Tangerine daubs speckle through the here and there breaks in the thick ceiling of maple and oak leaves.
“Say, ‘thank you, Chanterelle.’ ”
“Thank you, Chanterelle.”
Her small voice is sincere because I am sincere. She watches her feet as she steps high over sticks and briars heading back towards the trail where her mother stands smiling.
“Remember to shake it.”
She passes the mushroom side to side, moving it from her shoulder instead of her wrist. I follow behind her with long slow steps, my hat in my hand, it is full of chanterelles. Holding the bill like the handle of a small skillet, I gently bounce the mushrooms to release their spores. The rains have finally passed and the trail is soft beneath our feet.
Summer is an incredibly busy time on the homestead, which usually means I put away the effort of writing in favor of merely ruminating as I attend to the constancy of the tasks before me. This has been our most productive year yet insofar as providing our food is concerned, which is encouraging as we have accomplished this yield while living off site until our septic system installation is completed. The abundance of foods like tomatoes and green beans has been overwhelming, and the high heat has made the effort of canning very unappealing. Fortunately, we have friends willing to can for us if we are willing to share the end product, and there are even local restaurants eager to buy our produce.
Squash bugs infested my yellow crook necks and zucchini, and they killed off my Crenshaw and cucumber vines. I collected a satisfying quantity of fruit from all of these plants over the past couple of months so it is with even temper that I yank them by the root, shake them, and place them in a compost pile. When the space is clear I walk over to a wooden gate and lift the chain that holds it closed. As I pull it open a single file line of Rouen ducks comes marching out, quaking proudly as they all make their way to the now bare space before lowering their beaks and feasting on the slow moving squash bugs. I lift my feet high to avoid stepping on the kudzu like sprawl of sweet potato vines and make my way to the garden gate where I pause to wipe the sweat from my forehead. It’s hot. Humid and hot at four in the afternoon. I think on what else I can get accomplished today. We will be moving back into our home soon and there are still jobs to finish up before doing so, mainly rigging the cistern to the gutters, and installing a hand pump in the kitchen to draw from the cistern. That and cutting another few ricks of firewood. And slapping walls on the barn. And laying the flooring in my daughter’s bedroom. And planting the winter garden.
I could “and” for days. Instead I take a breath and look back at my little girl as she giggles watching the ducks. Its hard to not feel rushed and I make a conscious effort to be present, to be content with the work already done instead of always existing in the stress of that yet to do. The moist air is stagnant, and as I take a moment to scan the spaces around me, noting the tasks big and small that require attention, my mind wanders a bit, and I feel like we are on the edge of something.
This July was globally the warmest month in human memory. Such headlines are almost blase these days as warming trends continually break records. Thousands of people in Louisiana have lost their homes in what FEMA has dubbed the worst natural disaster in the United States since hurricane Sandy. Fires rage in the drought stricken American west from southern California to Glacier National Park in Montana. Social tensions continue to flare too, as the National Guard was called in to subdue rioters in Milwaukee, and random acts of violence seem to break loose from the percolating underworld of racist authoritarians emboldened by Donald Trump’s presidential campaign. Venezuela’s economic collapse continues apace, various African nations are succumbing to famine, the war in Syria is drawing larger battle lines between major powers, and despite the best efforts of central banks across the globe, major financial institutions just cannot turn a profit in a world of net energy decline.
For years I have watched the world through a particular lens, and that is the lens of peak oil. Despite the failures of particular peak oil advocates to predict the future, and despite the inability of even larger numbers of critics to actually understand the peak oil concept before engaging in attacking it and its proponents, I still feel that this is a particularly useful lens for viewing the macro picture of human industrial civilization. Of late, I have admittedly felt that I am without a map, and I have found myself in my quiet moments attempting to piece one together. Of course, drawing a map begins with placing a center pin where you currently stand. So where am I? Or if I may be so bold, where are we?
I first became aware of the peak oil concept in 2004 when I was twenty-three years old. After reading the various assessments of the issue that were available on the internet at the time, and of course, being young and impressionable, I took to some of the worst case scenarios presented by outlying bloggers. By and large, these were not the better experts to trust, and I was convinced that ten years out we would be living in a very different world. The economic crash of 2008 felt validating in a sense, but the divergence from prediction that followed forced me to begin rethinking how the decline of industrial civilization would play out. Eight years of very, let us say, creative economics have prevented the full on breakdown of the growth based financial paradigm. I do not believe I am alone in wondering exactly how long such creative policies can sustain the physical world of the production and distribution of material goods.
To be perfectly clear, I am no fan of the civilized model of human organization, and I have repeatedly stated this in my writing. But I do my best to be aware of its functionality so I can properly place myself and my family to best buffer ourselves from the swings of forces beyond our control. The internet is rife with commenters who are eager to bargain with Moloch, hoping to right what they perceive to be the ills of state and capital so that some form of industrial civilization can carry them into the future. These commenters have altars to different demigods. Some light a candle to technology while others burn incense for invisible hands and supposedly free markets. I look out and see dying ash trees and the onslaught of invasive stilt grass and I know in the core of my being that there is no bargaining with civilization. No vertical farm, no vegan diet, no gold-backed currency, no handing over of the means of production to the proletariat will stop what’s coming.
But it is equally true that it is next to impossible to know exactly what is coming, or when it will get here. That is why we try to draw maps. And if we want our maps to be of any use, they should probably start with what we know about the past and the present, so maybe, the best of our efforts can draw lines between the two that give some clue as to the trajectory and direction of the future.
Over the years as I have written on these topics I have been careful to avoid prediction, simply because most people who in engage in it are so often wrong. What’s worse, is that so many people who make names for themselves as so called “trends analysts” and such, not only are often wrong, but they refuse to acknowledge when they are so, and they just continue with the business of making predictions. I would rather make a map, a sketch of the terrain we have covered and of that which I can see through the fog in front of me. As this is a map of the industrial civilization in which we live, there are two compass points which are of extreme importance.
First, is net energy. All work done requires energy to make it happen. The primary energy source for this civilization is oil. This is what makes an understanding of peak oil concepts so valuable. Oil is the foundation of the lion’s share of the work done in this civilization, even being the foundational energy source behind the manufacture of items like solar panels. The diesel trucks that mine for metals or that grow the crops that feed workers are all run with oil. The economic and social architecture of this society requires a growth in the net energy available with which to do work. This is not necessarily a growth in the amount of barrels of oil available at any given time. If those specific barrels of oil utilized more energy in their acquisition than usual, we may be in a situation where we have more quantity of oil available yet less total energy. This will hamper growth, which while good for the ecology of the planet, is a death sentence to financial paradigms where debt is the basis of currency and investment.
The second compass point of importance is the ecological material available to support society. Drinkable water, healthy soil, viable biomes thrush with life, a stable climate; all are necessary to maintain human life and activity. Unfortunately, this point is lost on the so-called educated class who think only in terms of capital. I stress this point because even in the event that a miracle occurs and our energy woes vanish, there is still the issue of our destabilizing climate and over burdened ecosystems. We need bees and butterflies and ants to pollinate crops. We need amphibians to keep insect populations in balance. We need birds to spread seeds. We need fungus and soil life to make plants viable at all. Human activity threatens all of these beings and their habitats.
So as I sketch my map I note the peak of conventional oil production that occurred in the 2005-2008 timeframe. I note the bankruptcies that are tearing through the US unconventional oil industry. I note the banks across Europe that are on the verge of insolvency. I definitely note the trillions of dollars worth of debt monetization across the global financial sector which have been an attempt to cover the spread of missing growth that is required to make good on previous loans and outstanding interest. I also note the shortfalls in needed rain in the American west, the predicted water shortage in Lake Mead, the rising seas and the unprecedented storms. When I step back at my scrawled lines, I see images reminiscent of times past. Politically there are movements that seem to rhyme with what came out of the depression era, and economically there are movements that very much remind me of the warnings that began flashing in 2007 as the mortgage industry began to implode. The page, too, is dotted with the unpredictable lines of natural disaster and ecological calamity.
Simply stated, this is what I see: A period of economic depression is on the wind. My gut says we see an undeniable beginning of this period before winter. Where it all leads is too far out to say. I think it is simplistic when people draw a timeline of the future that consists merely of one trend-line pointing downward. There are hundreds if not thousands of trend-lines that together combine to graph the arch of a particular civilization, and some will yet be on the rise. It is when a majority of the significant trend-lines slump downward that we can say with certainty a society is in decline. It is my humble position that what we have on the horizon is a period of greater unemployment and struggle on a family by family level here in the “first world west.” There will be a shake out of never-to-be-solvent again institutions, and a generalized acknowledgement of a paradigm of “hard times” being upon us. Natural disasters will be harder and harder to recover from as they will strike more often in regions where status quo thinking believes them too unlikely or impossible and this will combine with a financial inability to afford repair. Politically, people will seek easy and incorrect answers, so on that front we will have nothing new in thinking modality, but we will see new lows in practical application.
Of course, this is a map I am trying to draw for myself so that I can better prepare for the terrain before me and mine. And I’m just some guy who likes homegrown beets and wild mushrooms, so take anything I have to say with that in mind. But at least I’m not trying to sell you a pamphlet about gold coins, and you’ll notice there are no ads for gas masks or survival seeds on my web page (unless word press puts them there.)
My personal activity includes shoring up on the basics. Preventative car maintenance on both of our four wheel drive Jeeps, which each contain tools and flashlights, so that floods and storms are more navigable. Selling off unneeded items to pay for home improvements as well as a bit more archery gear as I want to take a deer by bow this fall and to make as much jerky as possible. Buying all of my spring seeds now, and making sure we have plenty of simple things like candles and lighters, lard and honey. This is all stuff that gets regular use, so there are no regrettable wastes of money.
My index finger presses into the soft soil with ease. A dried pea falls silently into the hole and I sweep lose earth with the blade of my hand to cover it. Four inches to the left, I repeat the process, and then again, and then again, all the way down the fence line. The red cabbage have only just broken through the surface of the dirt in their seed trays, so it’ll be a week or so yet before I move them into the field where right now potatoes are living their final days before harvest. Parsnip greens are tall, and I mentally make note of which ones I want to leave to winter over before checking on the newly planted kale. Everbearing strawberries are still putting on fruit, and my daughter is occupied now lifting their leaves and excitedly yanking the plump red berries.
Cicada chatter rises and falls in the nearby tree canopy and again I stand to survey the land. Tent worms are killing an apple tree. Sunflowers stand tall in the afternoon heat. I see dead trees that need felling, weeds that need mowing, fence posts that need straightening, and job after job after job that lay before me. I have a plenty of time to ruminate, observe, and ruminate again, and will revisit writing again when cold winds blow. Maybe I will think back to this piece and feel foolish, but I will not be afraid to say I was wrong. My immediate terrain is so more much knowable, even if it is pocked with struggle and strain. To my left our gravel drive stretches off into the woods, and as I look off to the cool forest there is a flash in my mind of a hunter walking with his bow, and in this moment, I envy him.
May 2, 2016 § 20 Comments
Streams of sunlight find every break in the tree canopy and beam downward, electrifying the dry leaf litter that covers the ground. Our steps are slow. My daughter is twenty five pounds and the hiking pack I carry her in is probably another five which makes the up and down slopes a significant physical endeavor. Staring always at the ground near my feet, the grays and browns flecked with green and lavender make a Renoir of the forest floor, and somewhere in that morass of color there are morel mushrooms. There must be.
We take a break on a shady hillside and my daughter walks about learning the world with her mother close behind. Bear cone sprouts in abundance from nearby oak roots tricking my eye for a quick moment, making me think I have stumbled onto a mushroom bonanza. Early settlers called it Squaw Root due to the fact that the native women used it medicinally for various menopausal or hemorhagic reasons. I prefer its other name. Bear cone doesn’t care what we call it. Every four years it rises to seed itself before continuing its parasitic relationship with whichever oak tree’s root system it has settled on. Maybe we should call it “Election Cone,” or “Democracy Root.” There are no more bears here to eat it, after all.
Warm days came too fast. The ticks have been worse than I have ever known them. I already have melons and summer squash planted in the garden. The climate will continue to erase established patterns, and we will continue to take mental notes on the small details of our surroundings hoping to figure out just where it is taking us. Not until a few days ago did enough rain come to cool our temperatures back to something close to normal, and the land seems grateful, lush, green.
There is a question I have wrestled with for years, and which I have at times presented in my writings here. That question is essentially this: How do we dismantle a thing on which we are reliant? Industrial civilization will destroy the ability of the planet to harbor life. Whether we look at climate change, topsoil loss, biodiversity loss, mass extinction, oceanic acidification and oxygen depletion, toxification of landbases, etc. we see an accelerating trend by which human industrial civilization is rendering the planet inhospitable to life, all in an attempt to boost the carrying capacity of the planet in regards only to homo sapien life. Some of these crises are so firmly established that there is seemingly no way to now cease them or to reverse the damage done. Others seem to still present a window of opportunity in which to intervene for the protection of viable habitat. Such interventions seem as though they must come in a form that accomplishes the near immediate halting of many if not all industrial processes, but also a dramatic alteration in the standing mythology people have concerning themselves, their societies, and where they as a species are to exist within the greater context of the living world. That is a tall order indeed.
Meanwhile, billions of human beings now rely on industrial systems to provide them with every single thing they require for survival, from basic water and sanitation to food, shelter, and medical care. How does one begin to convince these billions of people to destroy the systems they rely on? How does one begin to convince these billions of people that it is, in fact, in their best interests to see that the permanence of the long term damage being wrought by these systems is not nearly worth the short term gains achieved by employing them? If the billions of people were even thusly convinced, could they even do anything about it? At what level are these billions thoroughly captive to the handfuls of humans who hold political and economic power? After all, knowing is nothing if cannot be followed by some level of doing. Is it fair to say that we are living in checkmate? Have the powers that be already won the game? Is there any move left that the populace or even some subset could make that doesn’t already have a preset counter-move lying in wait that the powerful can successfully respond with?
At times it feels as if this is the case.
I have heard people question whether or not the rich and the powerful understand that the fate of the Earth includes them and their children as well. How is it that in boardrooms and government buildings the people who have various levels of control over the systems of capital and state do not find satisfaction with their wealth and power, and then having driven us so close to the brink take contentedness with their status and finally declare, “Enough!” Why do they not look at the faces of their grandchildren and finally push the big red button that grinds the assembly line to a halt and opens up that bit of space we need to remake the world in a way that doesn’t base itself on ecocide?
And then I think, perhaps we are not living in checkmate, but a stalemate. We are in a condition in which there is no plausible move for either side. This happens in chess when a player cannot make any move because each available option opens them up to certain loss. Looking on the human subplots that round the globe it often looks like this is our condition. The populace can make no move against the state or capital without opening themselves up to certain destruction by those forces. State and capital cannot unmake their machinations without opening themselves up to certain destruction by either the masses, or more likely, by those other members of the ruling cabals. Too many contingencies have been built into the system. Too many continuity of government plans.
Imagine an M.C. Escher sketch of a Mexican stand off with apocalyptic implications.
It is in this spirit that I suggest we are post ideological fidelity. Or more simply put, we must embrace the contradiction. In the broadest of terms, we must bite the hand that feeds, taking swings and jabs at the mechanics and infrastructure of industrial civilization even as we need it and liberally make use of it. We must ignore all wails and shrieks of “hypocrisy!” as purity has become impossible, and the commandments of logic and reason that were carved into stone during an age of expanding excess are turned on their head. The actions and behaviors that such times demand are not ever going to be palatable to a crowd whose notions of sensibility or righteousness were forged during an expanse of time when an increase in access to material goods was axiomatic.
To be blunt, what we need is for someone to shut this motherfucker down and to let the chips fall where they may no matter what that might mean, as long as it opens up some small possibility of a future in which the Earth can heal and the survivors, human and non, can establish themselves anew. This is the dark, adult truth as best as I can surmise it, and it is no less terrifying for me than for anyone else. My world orbits around a two year old girl. But all of my desire to see her grow into a happy and healthy women cannot convince me to look away from the abyss. I clutch her smallness and hold her deeply, knowing that the love that overflows from me for this small person is no different, no greater, no more important than the love that every parent has ever felt for their children. We walk hand in hand through the forest, and I wonder which is worse, industrial civilization collapsing tomorrow, or industrial civilization continuing unabated, thrashing and writhing as it burns up the last of the coal and the oil bringing us an ice free Arctic, drought, dust bowls, burned forests, dead oceans. What is my responsibility to her?
Catalhoyuk is often referred to as the “egalitarian civilization.” A neolithic settlement in what is now Turkey, it was active between 7500 and 5600 BC. The population probably rested around seven thousand people and peaked at perhaps ten thousand. What fascinates most people about Catalhoyuk is that there is no real evidence of a tiered society of classes. The interconnected network of mud brick rooms in which people resided offer no clues to a hierarchy or priestly class. More interestingly, the human remains found buried at Catalhoyuk reveal that women were as well fed as men. Buried remains do see to suggest that perhaps there was some sort of division of labor cut along gender lines, as the men are buried with stone axes and the women buried with spinning whorls.
This small civilization that existed on the boundary of the paleolithic era is the foil of anti-civ suggestion. When anti-civ proponents suggest that city based societies ultimately outstrip their land base with agriculture and inevitably create hierarchies which lead to social stratification, expansion, war, and ecological decimation, there are critics who counter, “But not at Catalhoyuk!”
Catalhoyuk is anthropologically interesting, however it is also not completely understood. Personally, I find this ancient city fascinating because it straddled the line between the inception and outright implementation of the civilized project. Murals uncovered on the walls of Catalhoyuk depict now extinct aurochs. Cattle skulls were mounted on the walls. The population of Catalhoyuk was not completely dependent upon agriculture. They grew wheat and barely and domesticated sheep, but they gathered fruits and nuts from the hills and their meat was primarily attained through hunting.
In a sense, Catalhoyuk is the half step between tribal and civilized living. Thought of in this way, it makes me wonder what such a half step would look like only moving in the opposite direction. If we were somehow able to uncivilize ourselves in a proactive fashion, what would the halfway point between here and there look like? Is such a proposition even remotely feasible? At Catalhoyuk, a thriving and unpoisoned wild still existed on the periphery. Food was still making itself in abundance beyond the city walls. Water wasn’t laden with the heavy metals and carcinogens of industry. The path towards civilization has so many emergency exits, and indeed, peoples around the world chose to walk through them when the efforts required to maintain a massive and dense city life was fully recognized. The Maya, the Hohokam, and the people of Gobekli Tepe are examples of such.
Abandoning civilization offers no easy exits. Indigenous tribes that still exist around the globe are constantly fighting to resist enclosure. Individuals who reside within the wealthy nations are falling ever so gradually under the iron grip of high technology while slowly their bodily integrity is assaulted by increasingly artificial food, man made carcinogens, radiation, and stress. The global poor are not quite so lucky, and suffer a brutal and merciless poverty of overcrowding, lack of sanitation, hunger, and hopelessness.
Optimists continually posit that there is a move we can yet make, something political or revolutionary whereby the ruling class can be ousted, and sane, empathetic and ecologically conscious people can be put in their place. In this, optimists are suggesting that if we can just coordinate and organize all of the human community, perhaps through social media and awareness campaigns, that there is some move left on the field to be played. At best they believe we can break the stalemate. At worst, they fail to realize, we already lost. Either the game is over and our opponents gloat, or we are deadlocked, staring down bewildered by the configuration of pieces while our opponents recognize the peril of our position and make their own plans for when the game board inevitably gets tossed from the table.
And that, my friend, is I believe our conundrum. There is no easy exit, no half way point on the road home to a sustainable and ecologically integrated way of living. There is a grinding and terminal lock which will only be upset by calamity. If this is truly our context, then I forgive now anyone who works to foment that upset. We are left without ethical or even seemingly rationally consistent options. Doing nothing is safe in the individual’s near term, and a death sentence generationally. Doing something means using the master’s tools to destroy the master’s house, and doing so unflinchingly, even if they are slave-made, purchased from Wal-Mart and wrapped in so much plastic. I forgive the gasoline used to sabotage the pipeline. I forgive the miles driven to dismantle the power plant. I forgive the hours spent wearing a suit and tie working for quarterly gains when the income is spent on bolt cutters, angle grinders, sledgehammers, or acetylene torches.
Nothing makes sense. We don’t have the luxury of purity.
Three feet into the wet clay Earth, my shovel is pulled by a suction of water and weight, and I fight it upwards before dumping the saturated brown mud along the fence line. When the shape of the hole matches the shape of the black pond liner, I wipe my brow. It is May first, and the sun is oppressive in the clearing where we have our garden. Soon our baby ducks will live outside and use this pond for water in between running about and clearing my plants of snails and slugs. Usually I would only just be planting tomatoes, if not holding off yet another week, but alas, they have been in the ground for two weeks now.
Apparently methane is bulging up from beneath the sea floor off of the coast of Siberia. The Greenland ice sheet’s summer melt began early and violently this year. Upwards of ninety-three percent of the Great Barrier reef has suffered a bleaching event. A massive drought is devastating India where water is under guard. Venezuela is experiencing a full blown economic and political collapse as power is rationed in part due to the failure of rains leading to a failure of hydroelectric dams. It is hard to not feel that the headlines of global strife are more frequent, more dire.
Night falls and my daughter and I sit in the darkness of our home, staring out at the blackness, watching as flashes of lightning give us glimpses of the forest. Thunder rolls and she smiles at me. I smile back, and we wait.
March 31, 2016 § 14 Comments
She picks up a stick. Her two year old hands are pristine, without callouses. Standing straight up she begins to walk forward on the path that leads along a ridge line deep into the forest. On uneven ground her steps still betray a clumsiness, but she overwhelms her lack of experience with exuberance and then turns to see me walking a few steps behind her.
“Dada get a big stick?”
She wants me to use a hiking stick as well. Last year I would carry her in a hiking pack, and I would use a large stick for support as I navigated slopes and downed tree trunks. Now she imitates the habit using the small bit of hickory in her hand, poking the ground with it as she walks, and she expects me to do so as well.
“You want me to find a hiking stick?”
“How about this one?”
Leaning over I pick up a bowed piece of a fallen branch and proceed to snap off the twigs that jut from it in crooked tangles. It is a brittle piece of wood and suffices as more of an accessory than anything, but my daughter is happy that we are now both equipped for our walk. She turns once more down the path. A two year old girl takes confident steps with her hiking stick in one hand, and a plastic pink magic wand in the other. We are going out in search of fairies, and she flat refuses to embark on such an adventure without her wand.
Economic collapse finds itself a popular plot device across a broad spectrum of the internet. Those who anticipate such a collapse monitor the details of international trade, noting the ups and downs of stock and bond markets, currency values, volatility and shipping indices. Economic collapse is one of those concepts that is out the door and around the world generating hype, fear, and sales of pocket knives before anyone who would take the time to explore its value can even settle into an armchair. As with so many other premises and cliches we are bombarded with, most people take for granted that the economy is even a thing.
In 1776 Adam Smith published his magnum opus, “An Inquiry Into the Nature and Causes of the Wealth of Nations,” in which Smith establishes the now firmly entrenched and wholly mythical notion that barter societies preceded the invention of money, which was an inevitable progression due to its efficiency at facilitating trade. In “Nations,” Smith also establishes the idea that the economy is even a thing that exists and that can be studied. Of course, it will be men like himself that are capable of doing the studying and imparting their wisdom onto the world. It is quite a ruse, if you think about it, inventing a specter and then inventing the business of studying it.
When we speak of “the economy,” what are we even talking about? The Dow Jones Industrial? The S&P 500? Or are we merely speaking of some amalgamation of the habits and behaviors of humans which combine to provide for our daily acquisition of needs? It may seem silly to question because it is such a prevalent notion in this culture, but for the majority of human existence, there was no economy. It was an idea that had to be invented, and now, there are whole academic wings dedicated to the maintenance of the idea, as well as sections in newspapers and channels on television focused solely on its changing winds. Those who lord over such institutions have their charts and maps and a host of methods for describing the economy to everyone else. At times, they speak of their trade as a science, which would lead one to believe that the thing which they observe is predictable, that they could establish some level of capable control over it. At other times, the economy is a wild thing, and it moves and thrashes of its own chaotic will like a storm squall.
So people watch the signs. They generate charts. They consult the experts. Some believe that the economy, despite its tantrums, is an all loving God that will always rise again, and so they tithe. Others believe the economy is a false idol set to feast on the souls of the avaricious or the merely ignorant, and so they prepare.
As someone who long ago came to the conclusion that the civilized method of human organization is one that is always bound to fail, I have many times put forth the suggestion that we need to transition into living arrangements that do not rely on the creation of cities. This is all to say, I have an anti-civilzation philosophy, which to the uninitiated perhaps seems extreme or absurd. Consider quickly, this definition of civilization offered by wikipedia:
“A civilization is any complex society characterized by urban development, social stratification, symbolic communication forms (typically, writing systems), and a perceived separation from and domination over the natural environment by a cultural elite. Civilizations are intimately associated with and often further defined by other socio-politico-economic characteristics, including centralization, the domestication of both humans and other organisms, specialization of labor, culturally ingrained ideologies of progress and supremacism, monumental architecture, taxation, societal dependence upon farming as an agricultural practice, and expansionism.”
To be against civilization is not to be in favor of some inhumanity towards others, but simply to believe that urban development, infinite growth, ecological destruction, social stratification, agriculture, etc. are ultimately unsustainable pursuits that are dooming our possibility of existing very far into the future. Further, the anthropocentrism inherent in such societies results in the widespread extirpation of the other beings with whom we share this planet.
Suggesting that we abandon, once and for all, the project of civilization is often met with a buffet of criticisms. That civilization gave us the sciences, and the sciences – usually now expressed simply as Science! – gave us a candle in an otherwise dark, demon haunted world, is usually proffered as reason enough for humanity to continue on a civilized trajectory. Critics of anti-civ ideas would have us believe that as primitive people we lived in constant fear of disembodied spirits that stalked and haunted us, manifesting as sickness and death that we could not otherwise explain. Science! they claim, was a great demon slayer that has brought illumination in the form of germ theory and biology, and thanks to optics of all kinds, both micro and telescope, we can see that the universe both minute and macro is not subject to god or djinn, not spirit or elemental but merely to the wind of a grand mechanical clock of subatomic particles and fundamental forces.
What light! It bathes us in such cleansing luminance! Fear not as you walk through the world sons of Ptolemy and daughters of Hypatia!
Now check your stocks. There are movements in the markets. How is your 401K?
More is happening in the space around you than you can possibly imagine. Your body is equipped with various sensory abilities that allow you to gather information about the world around you, and this information is used to generate a picture of existence that you as a biological entity can use to go forth and attain your survival. This picture exists in your mind only, and it is further shaped and formed by your particular biological makeup, as well as the cultural programming that you have been inculcated with since birth.
The world you see is not the world I see, let alone, is not the world an owl, or a butterfly, or a snap pea sees. Human societies have a habit of claiming that through their sciences that have been able to package and interpret reality as it is. The fun sets in when we notice that each of these societies that has claimed such a handle on reality have all, in fact, had different descriptions of reality.
Again, more is happening around us than we could know. We are filtering. We are constructing from the pieces we capture. We are naming and simplifying and manufacturing volumes of symbols. In a sense, we must do so so as not to be crippled by the overwhelming weight of all that we experience. But ultimately, more is not included in our picture of the world than is included. The cutting room floor actually contains more reality than the final film playing out in our heads.
It is this understanding that stays my hand when others might wave theirs in dismissal of the disembodied phenomena that live outside of the lens we in the modern industrial world currently use to view our surroundings. Those who fear the crumbling of the city walls for what hordes of demons might come rushing in like a torrent to corrupt our understandings so finely crafted over centuries of weighing and measuring might do well to look around and see which demons already stalk the streets and halls. We have traded one set of lesser gods for another. You many not make offerings to the spirits of rain after holding the dry dirt in your fingers, but your faith in tomorrow’s full stomach might have you watching for a little green triangle to come drifting across a stock ticker. Where a few centuries ago a geomancer may have cast a chart that relied on the anima mundi – or soul of the Earth – for its answers, today’s economists are numerologists drawing meaning from the staggered lines that connect disparate values of commodities and currencies, hoping to tease from it all some prediction about future well being.
Am I attempting to claim that germs do not exist? Of course not. Am I attempting to claim that science has produced nothing of value? Of course not. I am simply suggesting that civilized life has not rid the world of demons, but merely shifted the demons we concern ourselves with. Priests have not gone out of fashion, to be sure, they just wear a different costume and spin incantations of a new variety. This class of priests extends far beyond the realm of economics, and the demons they promise to exorcise can be found anywhere uncertainty and fear have taken root. The simple fact is that life is a dangerous pursuit, and we all enter into it with a debt. We owe our lives and will all be held to account sooner or later. If we do not create cultures capable of accepting this most basic truth, we will invariably create cultures that attempt to mitigate our fear of death with palliatives. The palliative du jour in our particular civilization is technological domination of the ecological systems of the Earth, and it is this behavior that is responsible for the variety of cataclysms now unfolding globally. Sea ice melt, top soil loss, forest die offs, oceanic dead zones, mass extinction of species, climatic disruption; all have now long passed the formative stage and are well underway.
But so afraid of the dark beyond the city gates, the civilized world clings to their neon gods. They pray to markets and justice, progress and innovation. The Maya may have found it prudent to sacrifice some humans, perhaps by throwing them into a cenote or by letting the blood of a Pok-ta-tok victor to replenish the vigor of the tree of life. We modern civilized are far more sophisticated, and instead sacrifice the salamander, the Ash tree, the island chain, the clean flowing river, the indigenous tribe, or the global poor.
If we refuse to defecate in the river because we consider the water sacred and believe it contains within it a spirit of its own, does it matter? The water runs clean. If we continue to clear cut jungles so as to mine for rare Earth metals using diesel fuel and laborers fed mono-crops all because we believe that technology will somehow repair the wounds we have inflicted on the living planet, can we really claim that our demon free world is now safer?
She kicks up leaves as she walks.
“Shh!” I crouch low, squatting on my hams and I tap my ear with a forefinger. “Listen.” My daughter emulates my posture and I cannot help but smile. She looks out into the mass of trees before us. I whisper when I ask her if she sees any fairies, and she whispers her replies.
“What color are they?”
The afternoon sunlight is gold as it falls all around us. We stay there a while and I tell her that we must not disturb the fairies. We tell them that we are not there to do them any harm. We are nice people, we assure them. We hope that they are safe in the forest and we wish them well in their endeavors. After all, the forest can also be home to goblins, which is why I am glad my daughter had the foresight to bring her wand.