The New Feudalism


image by Patricia M on flickr, Public Domain

Feudalism is an ancient political and economic system that is a natural outgrowth of societies suffering from massive inequality of wealth and power. The words feudal and fief both come from the old Germanic term meaning “property”, “cattle” (chattels), or “capital”. The system entails giving the lower, working castes the right to retain a small part of the harvest that comes from their labour on the ruling castes’ property. The modern system of rents is directly descended from feudalism. So is the modern system we call capitalism.

In such a system, the moneyed castes rarely need to compete among each other for the services of lower caste labourers — in a growing population, there are always more labourers than there is work to do. In most cases, the result is a system of involuntary and indentured servitude: You have no choice but to work for the upper castes, or starve, and your allegiance is secured by a contract with severe legal consequences if its terms are breached. In the modern system, this is arranged by ensuring the lower castes live in shoddy houses with large mortgages, and are forced to work to make the enormous monthly payments back to the ruling castes on these mortgages, or the enormous rents, which are fixed by the upper castes to ensure the continuing precarity of the working castes. In past times, the cost of default was a lifetime of unpaid labour in a debtor’s prison. Nowadays, the cost of default is to find yourself and your family living in the streets, begging. The system constantly reminds the working castes that they are only a month or two away from beggary, so they had better behave.

As in earlier times, almost no one moves from the working castes to become part of the ruling castes. While the myth that this is possible is entrenched in many ancient and modern fables (think: Cinderella), the truth is that there is essentially no “upward” or “downward” mobility in the caste ranks — you will die in the caste you, and your parents, were born into. There have been exceptions, the most notable being the so-called merchant castes that have arisen from time to time who were able, by exploiting weaknesses in the capitalist system, to steal, borrow, or marry their way into enough wealth to break through the clay ceiling.

The most remarkable of these is the man who is arguably at once the biggest business failure and the most incompetent national leader in the entire history of the human race. Thanks to his father’s money, and lack of inter-caste mobility, even he is seemingly incapable of falling out of the ruling castes.

The ruling castes have always enjoyed the self-delusion that they are better than the lower castes, and have been afforded their privilege because of their competence or the will of the gods. In ancient times they amused themselves by waging wars against other ruling cast fiefdoms, and by intermarrying to ensure the grievances between them didn’t jeopardize their positions. The modern ruling caste chiefs use the myth of representative democracy to con the working castes into believing their ability to choose between two ruling caste members actually gives them some say in the running of the political and economic system.

And once “elected”, the ‘leaders’ proceed to amuse themselves by waging wars against other ruling cast fiefdoms, allegedly on behalf of freedom and democracy and the gods. This has not changed in ten thousand years.

Other members of the ruling castes used to amuse themselves by getting involved in the senior priesthood, the military, or the arts. Again, nothing has changed, except the activities that the idle ruling caste members engage in with almost singular incompetence now include running business empires, or launching themselves into space as “new pioneers”, heroes in their own minds. The media, paid for by the ruling castes, know better than to question their role in promoting and lauding such adventures. The Emperor’s new gown is wonderful, your Highness.

The holy grail of the ruling castes has always been Empire — an empire so strong and so vast that there are no members of the ruling castes that have not either been subsumed into it or, if need be, obliterated. In business, the term Empire is also used, and its idealized form, which has only recently become officially legal to aspire to, is called monopoly. What could be happier than having all the ruling castes sharing all the world’s wealth according to some private agreement, and hence having all the working castes with no choice but to do exactly what they’re told — to labour for the benefit of the ruling castes and retain a pittance to keep them from penury — obedient from the day they are born to the day they die?

In both business and political affairs, the final stepping stone towards monopoly or empire is oligopoly or oligarchy. Tellingly, the term oligarch (meaning a member of a small colluding clique that governs with absolute power), is used to describe both business and political cliques, since their membership is often interchangeable and since together they are the de facto rulers in almost every country in the world today.

But that last step is slippery. Even the most arrogant oligarchs are nervous when so much political and economic power is held in so few hands. It only takes a few oligarchs, a little more psychopathic than the rest and delirious with the drug of power, to turn on the others and upset the plan for absolute Empire and monopoly.

If you look at the political realities in the world today, you have two main types of power structure (outside of perhaps Scandinavia, there are almost no outliers left):

  1. Pseudo-democracies where a small number of parties, all controlled by and financed by oligarchs of the country’s ruling castes, make meaningless promises to the working castes while redistributing ever more power and wealth from the working castes to the ruling castes.
  2. Autocracies where a single, usually psychopathic ‘strong man’ leader rules indefinitely through intimidation, financed by oligarchs of their and other countries’ ruling castes in return for the right to pillage all their resources.

And if you look at the economic realities in the world today, you only have one type of power structure — in each industry, an oligopoly of 3-6 global mega-corporations buys out or crushes any competitors, uses their financial power to control the political ‘leaders’, lobbies to endlessly deregulate their industry, and ‘encourages’ the political leaders to ‘privatize’ more and more of government’s activities and wealth to the mega-corporations.

The political and economic oligarchs and oligarchies are indistinguishable, and often move back and forth between the two realms of power.

This is what untrammelled capitalism has led us to. We now have multi-billionaires with the wealth and power of medium-sized nations. We now have two kinds of fiefs — the political ones and the economic ones. But the working castes pay fealty to both. And both use their power to steal more and more from the working castes. And so, the Gini index — the wealth, income and power gap — between rich and poor continues to soar.

What we are living under today is a modern form of feudalism, with a new veneer but the same workings underneath. Your labour pays for the lords’ yachts and space adventures. Your taxes finance their endless wars. It’s doubtful that the serfs of medieval times thought that their lot in life was fair or just; it was what they were born into, the only life they’d ever known or could imagine.

Nothing has changed in ten thousand years. The wage slaves toil on, thinking that life is often unfair and unjust, but incapable of imagining any other way to live, except perhaps if they were to win the lottery. And meanwhile, the ruling castes, oblivious to their privilege and responsibility, go on destroying the planet and subjugating and oppressing the rest of the human and more-than-human life upon it.

We are a strange species. We know we have precipitated the sixth and most rapid extinction event in the history of the planet. But we just get up each day, talk about who slapped who on TV last night, and think about where we’d like to go when the pandemic’s over.

Posted in How the World Really Works, Our Culture / Ourselves | 6 Comments

The Eyes of a Child

Things my instincts, explorations and observations taught me when I was a child:

That nothing really made sense. It was all make-believe. Everyone was really just scared and alone and clueless but they pretended they knew stuff and pretended that there was a reason why they believed stuff. I couldn’t figure out who they were trying to impress.

That what most people called the truth, and what they decided to call “good”, was a constant renegotiation among people, and inside people’s heads. It was completely arbitrary.

That life was really about maximizing pleasure and minimizing pain, but everyone insisted it was something more complicated and difficult, involving ethics and struggle and sacrifice and hard work.

That life shouldn’t have to be this hard.

That there was no connection between what people said, what they believed, and what they did. And when they felt bad about what they did, that didn’t stop them doing it.

That people were never satisfied.

That it never made sense to lie, or to be unkind, but people did it anyway, and then made excuses for it, that also made no sense.

That it was not safe, and was sometimes even dangerous, to be your authentic self, or to be vulnerable.

That most people seemed to like being told what was right and what to do. And often they didn’t even question it. I knew I could never be like that.

That it’s fun not doing anything.

That playing by myself was usually more enjoyable and entailed a lot less hassle than playing with others.

That what seemed to motivate other kids, and most adults, was immediate reward, attention, recognition, appreciation and reassurance. Why did they want and need these things?

That adults liked to make, and state, judgements about things. And that the smarter adults seemed to make fewer judgements, and to qualify what they said. That’s initially why I think I was drawn to smart people.

That masturbation was enormous fun, and delaying gratification for a long time was even more fun.

That I seemed to have a much greater imagination than most people. I could never figure that out. I wasn’t especially intelligent; I suppose I just got more practice than most people.

That I enjoyed the company of cats more than the company of people. Cats made sense. They were just what they were. They didn’t make demands, judgements or have expectations, just like me.

That love, which was supposed to be one of the most important things in the world, seemed to be for most a mixed blessing, and for many a curse. I got the idea, but I got the sense most people were just really bad at it. When people said “love”, usually they meant something else.

Posted in Our Culture / Ourselves | 1 Comment

Insufferable

The usual warning. Yes, even more ludicrous writing about radical non-duality follows. These internal dialogues are how I figure this out. Very few others will find this even vaguely interesting. For more engaging reading, I’d recommend you read this new interview with Noam Chomsky instead of this article.


from the memebrary, because things that are annoying can also sometimes be fun

So I’m chatting again with a radical non-dualist, explaining that, despite listening to hundreds of hours of discussion of this subject, I never seem disposed to ask a question of the speaker. That’s because, when I think about it a bit, I can always answer the question myself. That’s what’s so intriguing about this message — it is entirely internally consistent, uncompromising, and free of any loose ends. And it is not a theory, nor describing a state of being; it is what, to a few speakers, from all walks of life, described in different ways and with varying degrees of articulateness, is completely obvious: That there is no self, no separation, no time, no space, no thing, and nothing really happening.

The questions that arise now about this for me are pretty picayune. The questioners on the Zoom calls generally ask the same questions over and over, and the speakers patiently and easily answer them. I could answer them. But that’s because I’ve thought about this so much, not because it’s completely obvious to ‘me’. My self hangs on like an unwanted party guest unwilling to take the hint. There’s no shaking it, any more than a character in a dream can wake up from the dream. But the radical non-duality answers fit together so elegantly, and so completely. So when I talk casually with my radical non-duality friend, I ask instead:

“If there were no selves would there be no wars?” I already know the answer, but it’s like watching a game show and knowing the answers faster than the contestants:

“There are already no selves, and no wars.”

“Yes, but the anguish and suffering of selves would seem to be the perfect tinder for rage and violence.” Yeah, I know the answer to this one too:

“There is apparent raging and violence-inflicting. But not really. And no one is raging or inflicting anything. Nothing is causing anything else. The apparent raging and violence-inflicting has nothing to do with selves.”

“It’s been said, though, that all suffering is self-created, that there is apparent ‘pain-sensing’ and dying and agonizing and ‘being-immiserated’ and ‘atrocity-committing’, but that suffering is unique to creatures with ‘selves’ who think things can or should be otherwise than they are, and that things can therefore be deliberate and outrageous and unfair and deliberately cruel. We feel that suffering in our bones, to our very core; surely that has to have some impact on what we apparent humans do?” And I know the response to this, too, but I let my friend answer:

“There are no things — no bones, no humans. There is only whatever is apparently happening. Not happening to anyone or caused by anyone. Not really happening, since there is no time for anything to really happen in. So there is full-on agonizing and pain-sensing etc, and even suffering, apparently happening, but there is no one suffering.”

“Tell that to the people of Ukraine, or to chronic pain-sufferers, or to those who have just lost a loved one. Even elephants cry. Chickens confined in battery cages in factory farms peck themselves to death if they aren’t de-beaked to prevent it. You’re saying they’re not suffering?”

My friend looks pained. “To say that there is no one suffering — no sufferer — is not denying the suffering. And to say that the suffering is apparent is not to deny its intensity.”

“If there is no time, and no one, how can there be suffering; it has to happen to someone over time, no?”

“Not at all. Anything is possible. In their stories, Tim Cliss was in a car accident, and Emerson was hospitalized in an assault. Was there feeling excruciating pain, anxiety, suffering, and distress? Of course. Full-on, maybe even more than when filtered by the self-censoring self. But there is no Tim and no Emerson, and events are not really happening, just apparently happening. So there is less judgement, blame, expectation, enduring distress when it’s seen that these are all just appearances, happening to no one. So to that extent there may be less psychological suffering.”

“Is there compassion there, for those who are suffering?”

“There is no one here, nor even any ‘here’. There can be feeling-compassion, but not by anyone or for anyone. If your child wakes up screaming after having a terrible nightmare, you don’t shrug off their anguish because ‘it wasn’t real’.”

“But there is no real child, right, and no real relationship?” I smiled sarcastically as I said it.

“Correct. But there still can be empathizing apparently happening. There is no choice about what is apparently happening, because there is no one to make a choice.”


Later the same day, another conversation. I’ve been thinking about gerunds, which non-dual speakers seem to use a lot. Gerunds (like talking and being) walk the line between nouns and verbs, and aren’t really either. They seem like nouns, thing-like, but they describe actions, and they take adverbs as modifiers. Radical non-duality seems to suggest that what nouns and verbs describe are not real: There is no real tea (noun), and nothing really spilled (verb), but tea-spilling (gerund) is apparently (though not really) happening. And then apparent hand-burning. I find this helpful in appreciating what is ‘seen’ by radical non-duality speakers (though there are no speakers). Even though it is only ‘seen here’ during glimpses, when there is no self ‘here’, before ‘I’ ‘come back’ (though there is no ‘I’).

The message is simple, but explaining it in words is impossibly hard.

So I couch my next question using gerunds, treating nouns and verbs as suspect, and pronouns even more so:

“If there is no time, and no real memories, how can there be remembering?” And yes, I know what will be said in response:

“Remembering is apparently happening, for no reason or purpose. But there is no one remembering, and there are no real brains in which to store memories.”

“It’s just a coincidence that what the self remembers is perfectly consistent with the self’s conception of time, and with every other self’s perception of what happened?”

“There is no self, so the self doesn’t remember anything. Remembering is just what is apparently happening. Everything else is just a story, an invention of the illusory self trying to make sense of everything by finding what it imagines to be patterns.”

“So there is no purpose to remembering. It doesn’t help us avoid making mistakes over and over?”

“There is no purpose for anything. And there is no us, and there are no mistakes, and there is no time so there is no ‘over and over'”.

“That makes no sense.”

“Correct.”

Posted in Illusion of the Separate Self and Free Will | 4 Comments

Collapse: How’s It Going to End?


Thomas Cole’s ‘Destruction’, the fourth of his five-panel series ‘The Course of Empire‘, 1836, depicting the five stages of the collapse of civilizations

He had three whole dollars, a worn out car, and a wife who was leaving for good.
Life’s made of trouble, worry, pain and struggle;
She wrote ‘good bye’ in the dust on the hood.
They found a map of Missouri, lipstick on the glass;
They must’ve left in the middle of the night.
And I want to know the same thing everyone wants to know: How’s it going to end?

Behind a smoke colored curtain, the girl disappeared;
They found out that the ring was a fake.
A tree born crooked, will never grow straight;
She sank like a hammer into the lake.
A long lost letter; an old leaky boat — promises are never meant to keep.
And I want to know the same thing we all want to know: How’s it going to end?

The barn leaned over; the vultures dried their wings;
The moon climbed up an empty sky.
The sun sank down behind the tree on the hill;
There’s a killer and he’s coming through the rye.
But maybe he’s the father of that lost little girl; it’s hard to tell in this light.
And I want to know the same thing everyone wants to know: How’s it going to end?

Drag your wagon and your plow over the bones of the dead
Out among the roses and the weeds.
You can never go back, and the answer is ‘no’,
And wishing for it only makes it bleed.

The sirens are snaking their way up the hill;
It’s last call somewhere in the world.
The reptiles blend in with the color of the street;
Life is sweet at the edge of a razor.
And down in the first row of an old picture show the old man is asleep as the credits start to roll.
And I want to know the same thing we all want to know: How’s it going to end?

— Tom Waits (brilliantly sung by Lissa Schneckenburger)

Our civilization’s collapse is accelerating. You can see it in the increasing number of extreme, and now very extreme, weather events. You can see it in rising political and social intolerance, belligerence, and rage. You can see it in the runaway melting of the poles from unprecedented heat waves. You can see it in the slide of more and more countries into insurrection and fascism. You can see it in the rapid degradation of our soils, our fresh water, and our marine life. You can see it in the endless price bubbles and the growing skittishness of investment and real estate markets.

You can see it in the growing anomie and acedia of the majority of the population, especially young people. You can see it in the soaring rates of animal and plant extinctions. You can see it in the number of failed states, caught in an ever-growing spiral of corruption, massive inequality, political instability and crushing debt. You can see it in the erraticism and near-collapse of the jet stream, of the ocean currents, and the other eternal ecological cycles that have kept the climate in such extraordinary equilibrium these last few millennia.

You can see it in the ratcheting up of everything to try to keep it together: hydrocarbon production, military spending, debt levels, militarization of the police and security apparatus, magical thinking, the blame game, xenophobia, outsourcing and offshoring, dollar stores replacing grocery stores, the 24/7 firehose of propaganda.

David Ehrenfeld, in his book Beginning Again, thirty years ago, provided a glimpse of what the final stages of collapse might look like:

There goes a chunk — the sick and aged along with the huge apparatus of doctors, social workers, hospitals, nursing homes, drug companies, and manufacturers of sophisticated medical equipment, which service their clients at enormous cost but don’t help them very much.

There go the college students along with the VPs, provosts, deans and professors who have not prepared them for life in a changing world after formal schooling is over. There go the high school and elementary school students, along with the parents, administrators and frustrated teachers who have turned the majority of schools into costly, stagnant and violent babysitting services.

There go the lawyers and their hapless clients in a dust cloud of the ten billion codes, rules and regulations that were produced to organize and control an increasingly intricate, unorganizable and uncontrollable society.

There go the economists with their worthless pretentious predictions and systems, along with the unemployed, the impoverished and the displaced who reaped the consequences of theories and schemes with faulty premises and indecent objectives. There go the engineers, designers and technologists, along with the people stuck with the deadly buildings, roads, power plants, dams and machinery that are the experts’ monuments.

There go the advertising hucksters with their consumer goods, and there go the consumers, consumed with their consumption. And there go the media pundits and pollsters, along with all those unfortunates who wasted precious time listening to them explain why the flywheel could never come apart, or tell how to patch it even while increasing its crazy rate of spin.

The most terrifying thing about this disintegration for a society that believes in prediction and control will be the randomness of its violent consequences. The chaotic violence will include not only desperate ruthless struggles over the wealth that remains, but the last great violation of nature. What will make it worse is that, at least at the beginning, it will take place under a cloud of denial and cynical reassurances.

Sounds pretty close to what’s happening now, no? Collapse happens slowly, and then suddenly. We are watching the “slowly” part, as the water seeps into civilization’s sandcastles and some of the turrets start to tumble. Most of what is happening, we don’t see. It’s larger than us, more complex than we can understand.

But, as I have said before, there will be no Mad Max Hollywood endings to this civilization. “Suddenly”, in earth terms, means decades, not days.

So: How’s it going to end? Everything I have learned tells me there will be waves of collapse, with brief respites in between when we might imagine things could return to “normal”. Everything I have learned tells me that we will adapt (ie make permanent changes to how we live) better than we might think, but that “resilience” (ie trying to “bounce back” to the way things were) is an ill-conceived strategy. And everything I have learned tells me that much of the world is already suffering from civilizational collapse, and we would be wise to pay attention to what’s happening there and how their citizens are coping with it.

But I am starting to change my mind about how gracefully we are going to manage the bumpy descent.

My grandparents told me about the Great Depression riots, the hunger, the despair, and how, when there was no other choice, everyone started to get along and work together. They introduced graduated taxes where the rich, and corporations, paid 90% tax on their income and profits, because there was no other choice. They introduced debt ‘jubilees’ so that suddenly, no one had a negative net worth, and people who couldn’t afford to eat or to clothe their children were rescued from starvation and destitution, because there was no other choice. People took in homeless strangers as boarders, left their abandoned homes to whoever next migrated past them, asking only that each occupant leave them the way they found them, because there was no other choice.

But now, it seems, there is another choice: To shoot the poor, the sick, the homeless, immigrants desperate for food, people who “aren’t like us”. Or to blame them, the victims of our civilization’s excesses and ruthlessness and unsustainability, for their misfortune, or deny it altogether, surrounded by other deniers who reinforce our denial.

At what point will we run out of these ‘other choices’ and start to behave like communities, tribes, real humans again? That is the big question in any collapse scenario, in describing how it will play out, and how it’s going to end.

To attempt an answer to the impossible question How’s it going to end? requires first some conjecture on how long the current collapse, our descent into ‘uncivilized’ humanity, will take. In his novel A Scientific Romance, my fellow British Columbian Ronald Wright’s protagonist jumps five centuries into the future, and when he sees the world five hundred years hence, remarks:

The Glen Nessies of the earth may survive, human numbers may eventually rebuild, we may with time and luck climb back to ancient China or Peru. But the ready ores and fossil fuels are gone. Without coal there can be no Industrial Revolution; without oil no leap from steam to atom. Technology will sit forever at the bottom of a ladder from which the lower rungs are gone.

Ronald has also said that he loved Russell Hoban’s Riddley Walker, as did I. Russell’s book is set two millennia in the future. Both books envision a future that is, at least for its human survivors, based on a salvage economy somewhat like what Anna Lowenhaupt Tsing’s book The Mushroom at the End of the World (subtitled “On the possibility of life in capitalist ruins”) envisions. But Anna was not talking about the future, when the industrial economy has completely collapsed. She was talking about the present, in places where collapse is already nearly complete. These three books, I think, provide a bit of insight into what an ‘economy’ will mean after civilization’s collapse. It won’t be like what those of us who are only familiar with the Industrial Growth economy imagine.

This all assumes, of course, that the collective memory generations after the end of today’s declining civilization will continue to value and pass on skills related to technologies that no longer exist. I think, based on what I’ve read of previous civilizations, that that is unlikely. Once the scavengeable relics cease to have any clear relevance to the way of life of future societies, they will cease to be used, and cease to be part of future economies. We humans forget fast.

Our civilization arguably began about thirty millennia ago, with the invention of the spear and arrowhead that quickly launched the sixth great extinction of life on earth (starting with the great mammals), and since civilizations tend to follow ‘normal’ curves, rising and declining at about the same pace, then perhaps an appropriate time horizon for speculating on life at the end of human civilization, and on the question of How’s it going to end?, might be as long as 30,000 years from now. Though I think we’ll be able to see the end in sight as soon as 10,000 years from now, and perhaps even sooner.

I’ve laid out some scenarios before, but they are, I think, like most dystopian sci-fi and cli-fi, overly prone to presume that the future will be like the past, only more so, or in reverse. I’m going to quickly touch on how I think we’re going to navigate our way to the end of this civilization, though these guesses are almost certain to be wrong, possibly wildly so. But we are animals, after all, and not immune to the laws of nature. I think we might be able to make a passable guess about How it’s going to end, even though we have no idea how we’ll get there.

Nuclear annihilation is certainly a possibility, either through war or incapacity to keep the toxic waste from the world’s nuclear reactors safe and cool forever (such hubris we humans are capable of!) But it’s not a very interesting scenario to contemplate.

Neither is the prediction by some scientists that accelerating, runaway climate change will, sooner or later, make the entire planet uninhabitable by any form of complex life. They may be right; there are too many variables to say with any degree of certainty.

The scientific consensus is that between 1 CE and 1000 CE, human population was fairly stable at about 250 million. Even earlier, ten millennia ago, it was somewhere below 10 million. And before that, for the first million years of our existence, population varied from perhaps a few thousand (during the Toba Catastrophe) to about a million. Back then, we were always an endangered species.

So we might envision the human population decreasing to about 250 million, by 1,000 years from now, and then to about 20 million by ten millennia from now, and perhaps to just a few million by thirty millennia from now. The decline won’t be consistent or smooth, of course, but it’s likely manageable just by having a significant proportion of the population choosing to remain childless, which, if you’re a dystopian, isn’t hard to imagine.

Twenty million humans would not make us an endangered species. That’s the number of elephants that once thrived in Africa (there are fewer than 50,000 left now), and would seem to be a pretty good number for a potentially sustainable human population, even on a storm-ravaged and resource-depleted planet. Falling further to under five million would be another matter, though our numbers were that low for most of our brief time on this planet.

The hardest part of collapse will be the immediate post-peak period from about 2040-2100, with population halving to about 4B over that period. Economic collapse will almost certainly precede the various phases of ecological collapse, and will likely provoke what I’ve called the Great Migration, with perhaps 1B people on the move to avoid starvation, drought, economic and the resultant financial and political collapse. It’s just starting now. And perhaps there will be social collapse as well. Then accelerating ecological collapse will weigh in and add as many as another 1B or more migrants, as floods and storms wipe out many coastal and agricultural areas, and heat and drought and chronic water shortages add to the misery.

But we’ll get there, as I say, because most people will just cease having children in such a world. But there will be a lot of political and social instability, and quite possibly violence. A time of struggle, setbacks, and learning from our mistakes.

The next period from 2100-2150 will, I think, be the age of adaptation. By this stage we will necessarily be living with a permanent, chronic shortage of energy, so long-distance transport will have mostly ceased, and substantially all transport will move to muscle-power — on foot, on bicycle, by oar and sail, and perhaps on horseback. Just as during CoVid-19, where we have learned how to do without things we thought were essentials, we’ll learn to do without anything that requires hydrocarbons or importation. When we find “the lower rungs” of our oil-based-technology “ladder” are gone, we’ll find other ways to climb.

Population will likely continue down the slope to about 2B by 2150. But there still won’t be enough resources even for this number. Our whole economy is built on hydrocarbon energy, and while there will still be some left, it will be absurdly unaffordable to extract and refine. The largest unknown is how quickly accelerating climate and ecological collapse will render much of the planet uninhabitable, potentially making the Great Migration a continuing, and relentless, human endeavour.

Over the following century I think human population will drop below 1B, and by 3000 CE, a millennium from now, if we’re still around at all, I suspect it will have dropped to close to 250M. That will still likely be ten times more than the carrying capacity of our depleted planet at that time. So over the following ten millennia our population will likely fall another 90% to about 20M. And then we’ll be at a crossroads. I’d love to be there to see what we do. Still only a blink away in the cosmic arc of time.

So here’s just one scenario for human society 1,000, 10,000 and 30,000 years from now. I don’t think this scenario is dystopian. It focuses on how it’s going to end rather than the thousand paths our future fortunes may take to get there:

1,000 years from now — 250 million humans

A millennium ago, 60% of the world’s ~250M people lived in what is now East China, the Mediterranean/Mideast, or India. Another 20% lived in the Americas, mostly between the Mexican Gulf and the Andes. These were the richest agricultural areas of the time.

A millennium from now, the habitable areas will probably mostly be north of 45º — what is now Northern Europe, Russia, and Canada. Some coastal areas affected by sea-level rise flooding and severe storms, and the dry interior areas which will have become deserts, will not be habitable even in those northern climates, which will have become semi-tropical.

Just as we have mostly lost track of the languages, technologies and learnings of those who lived 1,000 years ago, it’s likely that those living 1,000 years from now will know little about how we lived. They probably won’t care. Because life will not be as easy as it was for some previous civilizations living in naturally advantageous (resource-rich) areas, it’s likely that languages will revert to being mostly oral, rather than written. The most resource-rich areas will still support settlements of several thousand people, but most of humanity is likely to be living a nomadic, subsistence life.

Reduced human concentrations and reduced travel will mean epidemic diseases will be rare, while the exercise of farm and hunter-gatherer work will reduce chronic diseases. But while knowledge of the causes of disease will likely be passed down from our time, the absence of pharmaceuticals, surgical tools and antibiotics (beyond simple soaps) will mean many more deaths from infections and accidents. And the renewed prevalence of large carnivores will mean that, despite the likely continued use of gunpowder, many humans will die by being eaten.

The need for constant movement in response to continued climate change will mean there will be little leisure time for most 31st century humans, and will likely mean that large settlements, and hierarchical societies, will be unlikely to arise or endure. 

Daniel Quinn famously said that all animal populations (including humans) adjust to the availability of food and other essentials. So my guess is that, with resources still tight and habitable land getting tighter, humans in 3000 CE will still be hesitant to bring more children into the world, so population will continue to decline.

10,000 years from now — 20 million humans

Ten millennia ago, there were (most anthropologists believe) no human abstract languages. And, perhaps not coincidentally, there were few human settlements larger than about 1,000 people. Yet there was art, at least in places where resources were plentiful and life relatively easy. 

If the future were like the past writ backwards, we might expect the same to be true ten millennia from now. But things rarely work like that. My sense is that we’ll keep oral languages alive, because they are such extraordinary and useful inventions. But if we’re crowded into an ever-diminishing habitable earth, on a planet that may have to wait aeons to be amenable to flourishing complex life again, my sense is that we won’t have the time or inclination for much creation — either art or babies. 

But that assumes that runaway climate change, and its consequences in terms of earth’s biology, continue unabated. In his book The World Without Us, Alan Weisman speculates that nature’s adaptability may be much greater than we suppose, particularly in the absence of further human industrial interference. If this should happen, and more-than-human life on earth finds ways to flourish despite global warming, and despite the ongoing poisons of humans’ abandoned, leaked and exploding nuclear waste sites and petrochemical facility “alleys”, then it’s not impossible that millennia of life in retreat across the globe might cease and even reverse.

If so, it will not be our doing. But if it happens, a human population of 20 million or so might well be sustainable. The lower rungs of the oil-based technological ladder may be gone forever, but at this population, with a planet slowly healing all around us, we might discover that there is, finally, room to breathe and grow, that life once again is an adventure more than a struggle, and that there is a future to look forward to. What might we do with that opportunity?

30,000 years from now — ? humans

If the more pessimistic climate scientists are right, and all or almost all of the planet, sooner or later, becomes uninhabitable for humans without our civilization’s technological prostheses of oil-powered heat and cooling, agriculture and global trade, then there is no reason to believe the halving of human populations might continue indefinitely, until one day there are no humans left.

But if mother nature, despite all the abuse we have heaped on her for the last thirty millennia, demonstrates the degree of resilience to overcome that abuse and restore some kind of equilibrium to earth’s ecological systems, then there is reason to believe there may be a place for us, if we learn to behave, as a part of the wondrous interconnection of all life on this planet, for at least a second million years or so. Still not long in cosmic time that has seen green turtles coming ashore the same way for 400 million years. But a second chance to show we might be able to be a ‘fit’ species after all. 

Only a guess, but it’s the best I can do. My instincts tell me that, after the (long, slow, bumpy) fall, there is at least a chance that humans may learn to behave, and be allowed to be part of the wonder of life on this little blue planet after all, instead of interlopers eternally doomed to try to dominate it and unknowingly manufacture its destruction.

After all, I want to know the same thing everyone wants to know: How’s it going to end?

Posted in Collapse Watch, Our Culture / Ourselves | 11 Comments

Sanctions Are a Form of Terrorism

Countries currently under US sanctions, per JojotoRudess for wikipedia, CC-BY-SA 4.0. The map was as of 2020; Russia and Belarus should now be re-coloured red. In addition, the US has embargoes, a type of sanction, in place against many of the above countries plus: Bolivia, China, Eritrea, Laos, Nicaragua, Palestine and Zimbabwe. 

The term sanction is the economic form of what has historically been called a siege — the cutting off of essential supplies to a country’s people to starve them into submission. An embargo is a form of sanction. The euphemism “sanctions” is meant to suggest that economic blockades are somehow more humane than physical/military blockades. They are not.

And sanctions have been repeatedly shown not to work. Even the right-wing Brookings Institute acknowledges this. The stated objective of sanctions, to force a political enemy to change its political course, is hence merely a form of propaganda, since almost never has that been the result of a sanction.

Their actual objective, and, I would argue, the objective that the US almost always has when it imposes sanctions, is to destabilize the political enemy to produce internal collapse, civil war, or, ideally, regime change. That’s what it wants in all of the countries marked on the map above.

So the actual target of sanctions is almost always the citizenry. The plan is that sanctions will inflict such massive suffering on the populace that they will rise up against their leaders and overthrow them.

There is a word for the use of tactics designed to unnerve, destabilize and oppress a population. It is terrorism. Oxford defines the term “terrorism” as: “the unlawful use of violence and intimidation, especially against civilians, in the pursuit of political aims”.

(The inclusion of the term “unlawful” in the definition is telling — the editors were probably concerned that without that waffle word, they would be charged with defining the term too broadly. It is hard to imagine how the use of violence and intimidation against civilians could ever be described as “lawful”, but I suppose they are saying that after a declaration of war, terrorism becomes “lawful”. I don’t want to wade into that argument.)

So I would argue that all forms of sanctions (ie sieges) are by definition acts of terrorism. And when they are imposed by governments, they are by definition acts of state-sponsored terrorism. And that if you support or cheer at the imposition of sanctions against another country, you are in fact endorsing state-sponsored terrorism.

If that offends you — if you say “we had no other non-military alternative at our disposal, and something had to be done” — then please understand that you are repeating the argument almost every person ever decried as a terrorist has uttered. And you are also denying the historical reality that sanctions almost never work. And that the immiseration of a people’s citizens, in addition to causing vast suffering and often death, is likely to create a lot more enemies than supporters of your cause.

You may be thinking that I had Russia in mind when I wrote this post. I did not. I’m talking about Afghanistan. US sanctions against Afghanistan are essentially destroying the country’s economy and driving its citizens to starvation. The US effectively destroyed a country and its citizens hated them for it, so now it’s decided to starve them. As if their sanctions against Venezuela and Yemen weren’t bad enough.

The US is also testing out new forms of sanctions in Afghanistan — seizing Afghani bank accounts through their control of international monetary and financial agencies. Much of the money in these Afghani accounts is humanitarian aid from other countries. Biden plans to give half the booty to unnamed “victims of 9/11”. Huh? As if that is any different from seizing food physically at Afghanistan’s border. As if it were any different from physical terrorism, and theft.

These new types of sanctions — freezing and stealing money from international bank accounts of people in other countries — are not bloodless. When you block people from being able to access their own funds, and from buying goods from other countries, you are directly threatening them with deprivation and potential starvation.

And please don’t tell me that it’s only evil individuals who are being “sanctioned”. It doesn’t take much knowledge of international finance and the essentially unstoppable scourge of money-laundering to understand that freezing individuals’ bank accounts and travel rights has essentially zero impact on these individuals, whose wealth is, for a ton of reasons mostly to do with tax avoidance and money-laundering, mostly in anonymous numbered accounts in multi-tiered corporate holding companies in foreign countries (many of which rely on such moneys to keep their economies afloat). Targeting of individuals is window-dressing, designed to confuse the sanctioning country’s citizens to believe that it’s only the “bad guys” being sanctioned, when the opposite is actually the case.

You would be correct to be alarmed that the US government now feels it has the right (and even duty) to “freeze” and then steal the money from banks that are part of the international banking system, of anyone it deems an enemy. It means they could, if you or your country’s leaders offend them, seize and steal your money.

That’s why it’s laughable that the US pundits lauding this new form of economic and financial terrorism and grand larceny take such pains to assure everyone “the minimum to reassure other countries and avoid escalation is to emphasize that the [current economic and financial sanction] measures are not intended to provoke regime change in Russia [or Afghanistan, or any other country].” Do they really think we’re that naive?

Because if you’re not so “reassured” you’re going to quickly act to protect your funds from similar seizure by the US if you or your government happens to do something they don’t like. As for your rights as an individual, forget it — you’re fucked. You get on some US black list as a sympathizer, you can pretty much kiss your money goodbye.

In the brave new world of unipolar US hegemony, that’s what sanctions are all about. Don’t mess with big brother — he has weapons at his disposal, that’s he’s now trying out, and encouraging his gang to try out, that can bring you to your knees, and leave you blaming your own government for your suffering.

Noam Chomsky famously said, describing the Israeli treatment of Palestinians, “A siege is an act of war.” For his trouble, he was banned from Israel and the occupied Palestinian territories for life, and has been de facto banned from all the mainstream media in the west. Now that sanctions, the economic form of sieges, have become the US’s new favourite form of direct warfare (they use proxy states for their military wars), they don’t want Noam telling the progressives and pacifists of the world the truth about them.

I once thought the internet would blunt the influence of propaganda in our world. In fact, the opposite has happened. “War is Peace, Slavery is Freedom, and Ignorance is Strength”.

Posted in How the World Really Works, Our Culture / Ourselves | 10 Comments

The Paradox of the Self

The usual warning. Radical non-duality blather ahead. It makes no sense and is really annoying.

(Want something more interesting to read? Read Indrajit Samarajiva’s blog. Start here. You might have to enter your email to read everything he’s written, but membership is free, and he won’t pester you, though you might find he’ll make you think so differently about so many subjects you’ll find it worthwhile getting a paid subscription, just to encourage him to keep writing.)


cartoon by Will McPhail; his book In is amazing

My radical non-duality friends repeatedly and patiently point out that the self is an illusion, and that everything that, to the self, appears “real”, is simply an appearance, without weight or substance or significance.

Of course, being a lover of science, and quite infatuated with the message of radical non-duality, this self wants to reconcile my friends’ assertions with new discoveries in astrophysics, quantum science and neuroscience that do in fact confirm that time and space and the self are not “real”, just mental constructs, ways that the brain tries to make sense of the electrochemical signals reaching it.

I am unfazed when my friends smile and say that all of that is just a story, and that were my illusory self to vanish (ie, since there is no time, were it to be obvious that there never was a self), my attempts at reconciling the message to science would be moot, seen as just another endeavour to make sense of what does not and cannot make sense, what is just “this”, nothing ‘everything-appearing’.

So still I persevere, trying to understand, if the self is illusory and actually does nothing, how it might have evolved to be so apparently ubiquitous in the human species?

“There is no evolution”, my friends say. “That would require time in which things could evolve, and separate things to exist that could evolve, and there are neither.”

“Humour me”, I reply. “With such a huge unused brain capacity, it is not unreasonable to think that the human brain might have evolved an elaborate schema, or representation of reality, with the self in the centre of that representation. It doesn’t matter whether that model of reality is ‘true’ or not, it only matters that it ‘makes sense’ of the signals arriving at the brain. After all, the brain clearly tries to make sense of dreams, piecing together completely unreal threads of mental activity into a semi-coherent series of events that seem absolutely real during the dream.”

“Interesting story”, my friends say. “but again, there is no ‘real’ time in which the brain can create or evolve anything. The fact that your explanation makes sense does not mean it actually describes anything real. Lots of stories make sense, but that doesn’t make them true.”

“I’m not done. What if, having created this model or representation of reality, the self immediately suffered a crisis of identity. What if it found the idea of being separate and apart from everything, and being seemingly responsible for the health and safety and decisions of the body it seemed to inhabit, so shocking that it was paralyzed with fear and indecision? What if the self was not just a model or representation of perceived reality, but also a buffer, a veil, to protect itself from the existential terror of separation? You have said that without the self, what is left is ‘life full on’, without the illusion of control, without hope, without the possibility of change. Ghastly to the self!  What if that were all just too horrific to bear, so the brain further evolved the self to filter everything (all sense-making) through it, through the self? In other words, what if the self evolved as a protective device for humans who would otherwise find ‘life full on’ completely unbearable?”

“Now you are saying that there are ‘humans’, ‘human beings’, separate from the self, that need protection. There are not.”

“There are apparent humans. You’ve even acknowledged that.”

“No, you are confusing what is illusory and what is apparent. What is apparent is that there is nothing separate. What is illusory is that there is something separate.”

“So you’re saying that you see no apparent humans anywhere.”

“Correct. There is nothing separate. There are things apparently happening, but they’re not happening to anyone, to any separate humans.”

“So there is no thing here, no thing apart.”

“Correct. There is ‘thing-ing’ apparently happening, but there are no things.”

“So no apparent human beings. How then is it so easy for the apparent you to have a mutually coherent conversation with the apparent me?”

“There is no apparent you, or apparent me. There is conversing, but that is just what is apparently happening. It is nothing, apparently conversing. And there is apparently ‘human-being-ness’ happening. But no human beings.”

“Yet you are compassionate about the suffering of all us selves. How could you be compassionate about an illusion?”

“There is no ‘me’ to be compassionate about anything, and there are no selves. Being-compassionate is apparently happening. For no reason. You could say that’s just in the nature of the character, but that would be just a story. Just another attempt to make sense of what cannot be made to make sense, and which does not need to make sense.”

“Well, it does to me.”

“Sorry.”


I’m back talking with my radical-non-duality friend (apparently):

“I’ve been reading Michael Pollan’s book again, that suggests that people under the influence of some drugs suddenly lose their sense of self. That there is a ‘default pathway’ of brain waves that is necessary (though not sufficient) to have a sense of self, that these drugs disrupt. What if we did an MRI study of your brain compared to most people’s and found that your brain does not have the ‘default pathway’ that most people have. Wouldn’t that suggest that there is potentially a surgical way to vanquish the sense of self, in anyone and everyone? No more suffering!”

“Well, in the first place, brains don’t really exist, MRIs don’t really exist, drugs don’t really exist, and surgery doesn’t really exist. There may be the appearance of mental processing, of MRI-scanning, of drug-taking, of surgery-performing, but those are all just appearances, for no reason or purpose. Nothing ‘makes sense’. And, what’s more, there would still be apparent suffering. There is no cause and effect, and no time for anything to happen in. There is no psychedelic or surgical way that would ’cause’ the illusion of the self to disappear, since it never was.”

“But it seemingly was, to ‘me’.”

“That’s the illusion. Your MRI-and-surgery proposal is just a story, and it doesn’t relate to anything real.”

“OK, so there might be apparent MRI-scanning and surgery-performing, and there might be apparent no-longer-having-a-self-afterwards, right?”

“Anything is possible. But it’s only a story. Everything is only apparently happening. It’s not really happening. To repeat: Your MRI-and-surgery proposal is just a story, a conjecture, and it doesn’t relate to anything real.”

“Arrrgh! I knew you were going to say that — ‘Nothing is really happening’. But what if you took the MRI scan and I got the surgery, and in fact there was, afterwards, no self here?”

“There is already no self there. There is no ‘there’ there. And there is no ‘afterwards’ — no time in which these things in your story could ‘actually’ happen. Anything is possible. But nothing is really happening. It’s all just appearances. Claiming to have gotten rid of your self through surgery might be what was apparently happening. So what? Nothing changed. There was no one for anything to change, and no time in which anything could actually change. No self, no surgery. It’s all just a story.”

“I can’t imagine that.”

“Correct. This is unimaginable, in addition to not being real. It’s also obvious, but not to anyone.”

“My head hurts.”

“Sorry.”

Posted in Illusion of the Separate Self and Free Will | 5 Comments

Attention, and Fletches


words by Loren Eiseley; photos are my own

I spent two hours today just watching a flock of up to forty crows cavorting in an exercise of what was clearly pure play, soaring, diving, tilting, playing wing tag, among the dozen or so towers I can see from my terrace in the sky.

They rode the currents of air between the buildings, and swooped down and around and just up and over the top of the mostly-glass-paned towers, clearly aware of what windows are. They traveled back and forth mostly in groups of two to eight, chasing each other and then getting chased in return, touching wings and then zooming away. Clearly showing off. The avian equivalent, perhaps, of a crew of kids in a skateboard park.

One of them took great delight in dropping a pebble while flying in midair, and then plummeting down at seemingly suicidal speed, catching the pebble in its beak, and then soaring back up, displaying it triumphantly to the world. Over and over. Once, it even tossed the pebble up and back over its head and did a reverse somersault leading into the dive.

Another, seemingly intrigued by the updrafts around the building opposite, took delight in repeatedly flying laterally around the building’s top floor and then stopping absolutely still in mid-flight, flapping its wings laterally to do a mid-air U-turn, and then flying back around the other way.

Four of them flew in a formation intersecting each other like the tresses in braided hair, curving away and then back to rejoin the formation in a different alignment, as they soared, dove and swept around six different towers in succession, and landed in a row on my rooftop.

A two-hour long aerial ballet. I am so grateful for my lot in life. But oh, to be a bird.

As I watched, I thought about and invented a new form of composition — conversation, thread, story, or poem — that I call a fletch, from the ancient word meaning taking to flight. Hence “fledgling”, “flow”, “fly” and “fletcher” (a maker of arrows).

I designed it for a number of reasons:

  • To invoke the ‘power of constraints’ that exists in all art forms, but in particular in writing formats such as the sonnet;
  • To force us to confront the limitations of linear text, which made sense for the world of paper, but is not the way we naturally take in information visually (which is actually from the centre of our field of vision out); linear text is outmoded in electronic media, yet still we cling to it;
  • To enable us to play in a freer space than the arbitrary dimensions of the printed page or computer screen allow.

As a result, a fletch has quite a few rules. These rules challenge us to move away from our conventional ways of thinking and writing, but they’re not arbitrary. Here are the rules:

  • The composition proceeds vertically, one word per line. Prepositions, conjunctions and other small words don’t count as words so can appear on the same line.
  • There is no punctuation. A blank line signifies the end of a ‘sentence’, phrase or pause point.
  • The composition has multiple columns, at least two per ‘composer’, of which one is for the main text and the others for ‘asides’ or ‘parenthetical’ text or verbal ‘counterpoint’. Generally only one column has a word on each line, unless the conversants are ‘talking over each other’ or co-developing the composition in real time, in which case the result may be either confusing or illuminating (showing the process of collaborative thinking).
  • There is no upper case; cases are an anachronism. The Georgian language script (Kartvelian) has only one case, and has never needed another.
  • There are no pronouns. In most cases when one would normally use a pronoun, it can be omitted without confusion. If a pronoun is absolutely necessary, the single letter E may be used. There is a reason for this that I will explain in a later post.
  • There are no possessives. If you think you have to use one, ask yourself if anyone really ‘owns’ anything. In Welsh, the way to say ‘my wife’ translates to ‘the woman who is with me’.
  • There are no numerals, lists, or symbols. Just try it; go with the ‘flow’.
  • There are no tenses. If you have to imply a tense, you can use workarounds like ‘will’ for the future, but try to do without them. Imagine there is no past or future; only this, right here, right now.
  • This type of composition is more like a play script than a novel, so the dialogue, the actions and the descriptions of actions must speak for themselves. If you have to include thoughts, feelings, judgements, or expectations in your composition, they must be conveyed only through dialogue or descriptions of actions. Show don’t tell.
  • Every word in the composition that is in regular typeface is presumed to be dialogue; every word in italics is presumed to be a description of something happening. (As in play scripts.)
  • For obvious reasons, fletches should not be printed. For less obvious reasons, please do not scroll up when reading fletches. You cannot rewind a play!
  • You can compose fletches in any language(s), and you can use texting abbreviations, provided they don’t break any of the other rules.

I’ve been playing with these constraints since today’s avian ballet performance, and plan to publish some ‘conversations with myself’, some ‘back-and-forth’ dialogues I’ve had with others, and some poetry I’ve been working on, using this form and these rules. It’s not easy, but then neither are sonnets.

In the meantime, I borrowed some words from anthropologist, philosopher, science writer and poet Loren Eiseley and structured them into a fletch, and the result is at the top of this post.

Posted in Creative Works | 1 Comment

Links of the Month: March 2022


message I recently received from FB; I hadn’t realized they were so powerful ;-)  

“The modern sense of being a hero is shining a bright light on things that need to be seen.” — Ali Smith

Thank you to Edward Snowden, Chelsea Manning, Julian Assange and other journalists, whistleblowers and writers who dare to suggest an alternative truth to that of the rich and powerful, and present the evidence for it. We need you, more than ever.

Please be forewarned — the links are heavy going this month.


COLLAPSE WATCH


photo of pumpjack by Jeff McIntosh for CP/AP/CBC; methane emissions from the oil & gas sector are rising by at least 5%/year, but most of the leaks and emissions are unmonitored

Future’s so bright I gotta wear green shades: Tim Watkins explains the absurdity of “net-zero”, carbon capture, renewable energy, Green New Deal, carbon offsets and other shovel-this-under-the-rug schemes. “One final imperialist blowout before global industrial civilisation is done”. Thanks to Paul Heft for the link.

And that’s an understatement: Methane emissions are at least 70% higher than “official” data, according to a recent study focused on the huge methane leakage from all forms of hydrocarbon extraction.

So what “we” need to do…: The token environmentalist in Trudeau’s cabinet says “we” need to prepare for catastrophic climate change. And while “we” need to reduce emissions, his government is merrily doing the opposite. I guess they’re not “we”.


LIVING BETTER


“sorry mom, I just can’t get used to the heels”; photo by David Irving of Kagus in New Caledonia, from the Macaulay Library collection

Just don’t be white: Indi Samarajiva says it’s time to quit apologizing for being a member of White Empire and its excesses, and instead, reject it. The battery of global industrial capitalism needs to be called out, named and shamed.

De-task the police: Former Toronto Mayor John Sewell (yes, that city once had some good ones) says the only way to reform the police is to take away most of the work of police forces and give it to social service workers who are far more competent to deal with 90% of the issues police now are called to attend to. And much cheaper.


POLITICS AND ECONOMICS AS USUAL


Countries sanctioning Russia so far (green). Countries in grey have imposed no sanctions, and many have said they will not do so. Up to date per Reuters. Map from wikipedia; thanks to Indi Samarajiva for the link.

Everywhere but in the mirror: In a gut-wrenching new piece, Indi suggests that maybe we’re the bad guys, the global bullies, the committers of endless atrocities. Maybe fascists actually won WWII and, thanks to the endless propaganda, we’ve been in denial ever since. He writes:

And so [we have] Umair Haque, saying that America shouldn’t leave [Afghanistan], that the Taliban, who could barely pay their soldiers, wanted to take over the world… It’s a fucking joke, like everything is a Bond movie and every villain is always trying to take over the world. It’s a killing joke because millions of Afghan people are being starved right now… The idea that the Taliban is imperial, as Umair calls it, is just a lie. We live in a unipolar world and there’s only one Empire, with over 800 military bases and financial sieges encircling the world. And it’s not the fucking Taliban. We have a bunch of local terrors, but keep an eye on the Empire stitching its terror into one, global [forever] war. Let’s be honest. Saddam, Bin Laden, the amorphous Taliban, these are all knock-off Hitlers. White Empire requires the idea of someone worse than them so they can continue doing [the horrible things they do]. After fucking decades of this, however, the crowds are getting bored. They’ve seen it before… They long for the good old days, fighting the good old Red Empire. And so White Empire kept expanding NATO long after the USSR fell, despite many strategists saying this was madness. Who was NATO fighting, after the Warsaw Pact fell?… What they were really doing was looking for a fight. And so after many warnings in 2008 and 2014—after so many strategists saying parking missiles next to Russia was as bad as the Cuban Missile Crisis—they finally got a real fucking war. Happening to real (honorary) Europeans…White Empire could barely contain its glee. A villain, a real villain, something to stop all the fingers pointing at [us].”

The horrors of starvation and of suffering: It’s easy when you live thousands of miles and sometimes decades away from them, to not think about the costs, the misery, the terror and the fury of war, oppression, and destitution. Two essays offer that missing perspective. Tad Patzek describes the hardest moments in his life as an emigré from Poland and Ukraine and how he understandably came to hate Russia and everything it stands for. And Indi describes the ghastly horror of hunger and starvation, especially of one’s children, and the outrage that we continue to allow and enable it to happen so often. Thanks to Joe Clarkson for the first link.

The Russia/NATO proxy war in Ukraine: You can get one side of this story, written by the CIA/DOD “intelligence reporters” and dutifully published without question or evidence by the stenographers at the NYT, WaPo (“Democracy dies in darkness.”), Guardian, Atlantic, New Yorker, or indeed Fox News or any of the other mainstream media. You know, the same gang that brought you the Iraq War you almost all bought into. Following, for anyone interested, is a short library of articles explaining a different perspective on this war. It fully acknowledges and doesn’t condone the extreme cruelty and stupidity of Putin’s invasion, but otherwise it’s a very different story. Better read it now, before the censors take away your right to do so. Thanks to John Whiting and Paul and Ben Heft for many of these links:

The “War On Of Terror”: Nafeez Ahmed, based on a recent commission, has concluded that about six million people have died so far as a result of the “war on terror” since 2001. And 38 million others have been displaced.

The growing shadow of censorship: Many writers, concerned about being censored or demonetized by the silicon valley social media mafia, are starting to censor themselves. “People shying away from speech they could be punished for does a lot more to restrict speech than the punishments themselves.” And a US State Dept rep has already called for the censorship of Caitlin Johnstone. Wonder who will be next? And what happens when they take over Wikipedia?

CoVid-19 is more like smoking than the ‘flu: Hundreds of thousands of deaths, from either tobacco or the pandemic, could be prevented with a single behavioral change.” Yep, and millions of deaths from unhealthy diets could likewise be prevented. But, alas, only in theory. That would require restricting people’s “freedoms”.

Harvesting animals for their organs — a new obscenity: The New Yorker celebrates the “medical miracle” of the first successful transplant of a heart from a pig to a human (update: the patient died), and envisions the days when pigs and other intelligent creatures can be used to grow all kinds of human organs, and then slaughtered to harvest them. Am I the only one that finds this grotesque, a reason for outrage not celebration? PBS discussed this a few years ago, but still it goes on.


FUN AND INSPIRATION


cartoon by David Ostow and Dan Salomon

Funny headlines:

    • A spoof, from Andy Borowitz: “Republicans Support Democracy in Ukraine as Long as It Does Not Spread to U.S.”
    • And a real one, strange and macabrely funny, from the CBC: “B.C. reports 14 fewer people in hospital with COVID-19, 14 more deaths.”

You don’t want a gas stovetop: Hank Green explains why. (You need an induction cooktop, but don’t plan to use it with your copper, aluminum, or glass cookware.)

It’s your friends who break your heart: An interesting reflection from the Atlantic’s Jennifer Senior on the struggles to find and nurture and sustain friendships. And an equally fascinating rebuttal from Margaret Atwood.

Ask Bill what’s next: Veritasium’s Derek Muller asked Bill Gates about the successes and failures of the pandemic, and also what he thought might be the next crises: His answer? Climate collapse and bioterrorism.

Work is pointless: What happens when an online community gets hijacked by a group who want to take it in a very different direction from what the founders intended? It’s called sanewashing (“taking a movement that was originally extreme and attempting to rehabilitate its image by downplaying its origins.”) The antiwork subreddit began as a small group who philosophically wanted to overthrow capitalism and abolish work, but morphed into a huge gentrified neoliberal group who wanted more meaningful work, better working conditions and respectful bosses. So when the founder appeared on Fox News and was ridiculed, she was booted out of her own group. So if you think work really is pointless and the system needs to be overthrown, you’ll have to find another group. Thanks to Ben Collver for the link.

Did the universe “inflate”?: Physicist Sabine Hossenfelder takes on the scientific controversy over whether the universe exponentially inflated right after the supposed Big Bang. In her usual erudite, accessible and enjoyable style, she skewers the ideologues on both sides of the debate. She’s also a skeptic on “dark matter”, and is remarkably open-minded about the nature of reality and the origin and make-up of the universe, insisting “We just don’t know.”


THOUGHTS OF THE MONTH


cartoon by the ever-astonishing Will McPhail

From Loren Eiseley in The Star Thrower:

We are rag dolls made out of many ages and skins, changelings who have slept in wood nests, and hissed in the uncouth guise of waddling amphibians. We have played such roles for infinitely longer ages than we have been human. Our identity is a dream. We are process, not reality.

Over the whole earth — this infinitely small globe that possesses all we know of sunshine and bird song — an unfamiliar blight is creeping: man. Man, who has become at last a planetary disease and who would, if his technology yet permitted, pass this infection to another star.

From Dennis Mitchell (comment to my blog):

I worked as an apprentice, painting. My teacher and friend told me,”Be careful of what you do, because you will end up doing it.” I wasted too many years working construction because I failed to follow his advice.

From Milk and Honey by Indian-Canadian poet Rupi Kaur:

people go
but how
they left
always stays

From Ali Smith‘s Spring:

Dear Dermot and Patrick, Thank you for your email. It was your mother who was the writer not me, so forgive the infelicities of expression there will no doubt be in this ‘story’ I am sending you to try to express what she meant to me. There are of course literally close to a million stories I could send you, to illustrate what she meant, both to me and in the world. But here is just one. When my marriage broke up 30 years ago and my wife and child left the country and to all intents and purposes left my life I was very depressed and for quite some time. One day your mother suggested that I ‘take’ my child to see some theatre shows or films, or take her on holiday, or to see an art exhibition – which basically meant of course anything your mother had made up her mind that I myself should make the effort to go and see. I said, ‘But how?’ She said, ‘Use your imagination. Take her to see things. Believe me your child will be imagining you too wherever she is in the world. So meet each other imaginatively.’ I laughed. ‘I’m serious,’ your mother said. ‘Take her to see things. And tell her to send me a postcard whenever you do go to see things or places. Just so I know you’ve taken me seriously.’ I thought your mother was being very kind, but that it was a rather silly idea. But to my surprise I found myself doing just that, ‘taking’ an imaginary daughter to things I’d never have gone to otherwise. Arcadia, Cats, all the big shows. I saw works by Leonardo at the Hayward, by Monet at the Royal Academy, modern art, Hockney, Moore, I saw too many Shakespeares, I visited the Dome show at the Millennium. I can’t begin to count the number of films and shows I saw at cinemas and theatres and galleries and museums all over the world, and strange as it may seem and still does seem to me, I did none of it alone, thanks to the gift of your mother’s imagination.


Posted in Collapse Watch, How the World Really Works, Our Culture / Ourselves | 2 Comments

The Difference Between Indifference and Indifference


cartoon from xkcd

At one time, it was considered acceptable not to have an opinion on a subject, especially if that subject was complex. It was all right to say “I don’t know enough about it to say”, or “I have no strong feelings either way”, or just simply “I don’t know”.

But no more. To not have an opinion is now seen as an admission of ignorance, or worse, as coldhearted and uncaring. After all, thanks to the (increasingly censored, propagandized, and mis- and disinformation-riddled) internet, you can quickly — and should — bone up on every subject that is being talked about anywhere, to have a heartfelt opinion one way or another. If you do not publicly and enthusiastically endorse the popular opinion, then, you must be tacitly endorsing its opposite — eg that Putin is heroic (if you suggest that the invasion is complicated and is in fact a proxy war between Russia and NATO), that trans people are unworthy of support (if you are a ‘radical feminist’), and that you abet the abuse of babies and children (if you are a vegan).

It is not allowed to say that, because an issue is multi-faceted and extremely complex, you do not feel knowledgeable enough to have a strong opinion. To not take the “right” stand is to support evil, and suffering. If you don’t take a stand, the terrorists win. The cartoon above pretty much says it all*.

There is, of course, a distinction between indifferent, and indifferent. The word has two connotations: The first, uncaring, the second, impartial or having no preference. Partisans and propagandists deliberately blur the distinction between the two very different meanings. So now we read about “a culture of indifference”, meaning a population that simply does not care, that lacks empathy, and which is, of necessity, cruel and heartless. Bad culture!

So if you don’t cheer for US/NATO military involvement in Ukraine, or if you don’t boycott Derrick Jensen’s and JK Rowling’s speeches for them being radical feminists and hence transphobic, or if you threaten babies’ and children’s health by not encouraging them to drink cows’ milk and eat meat, then you clearly don’t care about the suffering and misery your ‘indifference’ is causing. Shame on you!

There are two other words in English whose meanings are similarly confused and misused: disinterested and uninterested. Disinterested means unbiased or impartial. Uninterested means not having a position. Neither is any longer socially acceptable. The implication now is that if you’re uninterested, you’re wilfully ignorant, and if you’re disinterested, you’re uncaring — how can you possibly “sit on the fence” on this vitally important subject? You’re an apologist for the “other side”. If you’re not part of the solution, you’re part of the problem. What’s wrong with you?

Studying history, science and complexity can leave you in an uncomfortable and even untenable place: You realize there are complex reasons for what has happened, for what seems to be happening, and for why people have taken the positions, and actions, they have taken. But no one wants to hear them. People want things, and explanations, to be simple, black and white; they want there to be good-guy heroes and evil villains; they want a simple dichotomy of choices: A or B. And most of all, raised on the religion of progress and the pablum of Hollywood (and no, I do not have a position on pablum, I am simply referring metaphorically to its lack of fibre), they want a mostly positive trajectory and a happy ending. One where the identified good guys win and the bad guys get what’s coming to them.

As a consequence of a couple of decades of study of how the world really works, and of the history and nature of our species, my worldview (and this blog’s) has evolved to be one that asserts that everything happens for a (mostly highly complex and sometimes unknowable) reason that we should try to understand and appreciate (and not through resorting to simple armchair amateur psychology); that the nature and evolution of life, including humans, is cyclical, not progressive; that we keep repeating the same mistakes; and that there are no happy endings. Everything is a negotiation, an accommodation, a workaround, an adaptation. We do our best. “For us, there is only the trying; the rest is not our business.”

This is an extremely unpopular worldview. No surprise that most people are not interested in talking with or engaging me on most topics. I don’t blame them for that, or for anything.

Still, I try to be disinterested (impartial), without being disinterested (uncaring). Though I would be the first to admit there are things I just can’t care about, for reasons that are, I think, beyond my control.

Sometimes it’s enough just to keep learning, to be tentative in my beliefs, to be skeptical of dichotomies, to challenge everything, and to try to be as joyful and generous and appreciative and equanimous as possible in the face of it all. And to realize how much I don’t know, and to try to say “I don’t know” as much as I can.

 


* I am sensitive to the fact that the last reported case of widespread cannibalism (at least in “white/affluent/western” nations) was in Ukraine during the global Great Depression in the 1930s, during the horrific famine there. In the century since, there has been a relentless propaganda war between what is now Russia (claiming that famine was naturally caused by drought, economic collapse and disease) and what is now the NATO bloc (claiming it was entirely and “deliberately engineered” by Stalin). The truth, of course, lies somewhere in the unexplored chasm between these claims. 

Posted in Our Culture / Ourselves | 3 Comments

Chronicling the Illusion


cartoon by the late Charles Barsotti

There’s a growing sense, here,
that I’m running out of things to say.

That it doesn’t get any better than this,
that from now on it’s just the gruelling hard work,
and occasional excitement
of dealing with the unwinding,
the long and messy cleaning up and moving on
as everything falls apart,
the end of thirty thousand years of shoring up
a trillion flimsy sandcastles at the water’s edge —
and now the tide is rolling in.

And there’s a sense
that all the proclaimed collective crises
in the endless scroll of doom
are inextricably connected,
in ways that we can never know —
all just milestones
on the winding path to endgame.

It’s magic, amazing, wondrous, this life
but we spend most of our lives, it seems,
sleepwalking through it, not noticing,
distracted by the endless symptoms and diversions
of Civilization Disease.

We are all one, all just part of everything,
and have always been,
but, deranged by this affliction
of self and separation, we cannot see it.
We only see ourselves, disconnected,
apart, besieged, hard done by, and alone,
furiously maneuvering the joystick
to delay our final death
oblivious to the realization the controls do nothing;
The game is playing itself.

If this now-flickering self were to go out,
unnoticed, what would this writer,
this character, have left to speak about?

If there is no me, and nothing really happening,
what is the point of chronicling
the illusion that there is?

That’s all I have to say,
today.

Posted in Creative Works, Illusion of the Separate Self and Free Will | 6 Comments