ELEVATE THE APOCALYPSE? My Q&A for the Elevate Festival 2012, Graz, Austria
I'm excited to be taking part in this year's Elevate Festival, whose theme 'Elevate the Apocalypse' is all about asking the hard question of whether we need systemic failure and breakdown before we're capable of making the big changes we need for the 21st century. I'll be on a panel this Thursday 25th with some cool scientist types, including the renowned climate expert Stefan Rahmstorf, a lead IPCC author and advisor to the German govt. Ahead of the Festival, guests have been asked to answer some penetrating questions about our current civilizational predicament. My answers will be published on the Elevate Festival website this Thursday to coincide with our panel; but you gorgeous people get to see them now. So here you go...
1)
What's your take on the
current multiple crisis (economic, ecological, social, political) and the
(anti)crisis politics?
We are currently facing an unprecedented
convergence of global climate, energy, food, water, economic, social,
psychological and political crises. Unfortunately, our conventional
epistemological approaches, which are reductionist and fragmentary, tend to view
these crises in isolation, failing to comprehend their inherent systemic
interconnections. But these are not separate crises. They are interconnected symptoms
of a global Crisis of Civilization.
So how can we respond? We must first awaken
to the reality that this is not the end, but the beginning. We are witnessing
the collapse of the old paradigm, which hell-bent on planetary suicide, isn't
working. By the end of this century, whatever happens, civilization in its current form will not exist. The
question we must therefore ask ourselves is this. What will we choose to take
its place?
As a species, we are on the cusp of an
evolutionary choice. Standing at the dawn of this perfect storm, we find
ourselves at the beginning of a process of civilizational transition. As the
old paradigm dies, a new paradigm is born. And many people around the world are
already making the evolutionary choice to step away from the old, and embrace
the new.
The new paradigm, although it remains
nascent and is emerging disparately in different parts of the world, consists
of a combination of key alternative structures: distributed clean energy
production, decentralised organic farming, participatory economic cooperation, to
name a few: offering a model of development free from the imperative of endless
growth for its own sake; and leading us directly to a new model of democracy, based
not on large-scale, hierarchical-control, but on the wholesale decentralisation
of power, towards smaller, local ownership and decision-making; yet joined-up globaly
through locally-managed information technology networks.
The new paradigm is premised on a
fundamentally different ethos, in which we see ourselves not as disconnected,
competing units fixated on maximising consumerist conquest over one another;
but as interdependent members of a single human family. Our economies, rather
than being assumed to exist in a vacuum of unlimited material expansion, are
seen as embedded in wider society, such that economic activity for its own sake
is recognised as the pathology that it is. Instead, economic enterprise becomes
aligned with the deeper values that make us human - values like meeting our
basic needs, education and discovery, arts and culture, sharing and giving: the
values which psychologists say contribute to well-being and happiness, far more
than mere money and things. And in turn, our societies are seen not as
autonomous entities to which the whole of the planet must be ruthlessly subjugated,
but rather as inherently embedded in the natural environment.
2)
Do you consider global
social movements such as La Via Campesina and more recently the Occupy Movement
decisive actors when it comes to changing course and achieving the fundamental
transformations we need? What's their potential in
your opinion? Which other actors are important?
People are increasingly disenchanted with
prevailing socio-political and economic structures, and they are hungry for
alternatives. Yet they see none readily available, no existing mechanism which
allows their voices to be truly heard – what left to do, then, beyond simply
occupying public space in an effort to, somehow, reclaim power?
The Arab Spring in the Middle East and the
Occupy Movement across the West are, in this context, populist outbursts of
resistance against planetary-level human suicide; the beginnings of the
death-throes of an overarching civilizational form that is simply not working.
The very nature of our civilization – given its accelerating trajectory toward
ecological and economic self-destruction – is now in question; its ideology of
nature and life, its value system, and how these are inherently linked to its
socio-political, economic and cultural forms.
For the first time in
human history, we face a civilizational crisis of truly planetary
proportions. With it we are witnessing the self-destruction and decline of an
exploitative, regressive and harmful industrial civilizational form within the
next few decades, and certainly well within this century. With all this, we
have an unprecedented historic opportunity, as this regressive civilizational
form undergoes its protracted collapse, to push for alternative ways of living,
doing and being – economically, politically, culturally, ethically, even
spiritually – which are potentially far more conducive to human prosperity and
well-being than hitherto imaginable.
That can only be done
if we galvanise the energy and excitement of the Occupy Movement to develop
firstly, coherent critical diagnoses of the true nature of the problem; and on
that basis, coherent alternative frameworks of action. We need to work
concertedly to demonstrate the efficacy and superiority of alternative social,
political, economic, cultural, and ethical models of life. Not only do we need
to develop our thinking and action on this, we need to develop innovative ways
to show-case these ideas, to popularise them, and to educate communities and
institutions. Most critically, we need to explore how communities, particularly
those who are most marginalised and disenfranchised, can act on these models now,
to begin creating real change at the grassroots, from the ground up. How can we
work together to develop more participatory forms of economic exchange? How can
we pool local and community resources to become more resilient to energy shocks
– by becoming more self-sufficient in decentralized renewable energy
production? How can we learn new skills so that we can grow our own food and be
less dependent on the unequal and temperamental international networks of
industrial agribusiness? How can we build new community-level political and
cultural structures that render top-down state-military structures increasingly
irrelevant?
Taking to the streets
and occupying public spaces are important seeds of direct action, but from them
should blossom the models of social transformation and empowerment that the 99
per cent can begin exploring, in open dialogue with one another, and even with
the 1 per cent whose monopolies we are protesting. For it is imperative to
ensure that these popular energies develop accurate diagnoses of our
predicament, so that our activism can be pointed in the right direction – not
just at the 1 per cent, but at the wider political, economic, ideological and
ethical system which enables their very existence, and which thus empowers the
dysfunctional pathway on which we’re currently heading.
3)
What's your take on the
central question related to this year's festival topic "Elevate the Apocalypse?":
Will humanity succeed in creating an economic system and a lifestyle based on
justice, solidarity and respect for the planet's ecological limits? Or will it
take big disasters before people start acting decisively?
While at first glance, this self-defeating
trajectory of increasing centralisation of state and corporate power in the
face of crisis convergence appears overwhelming, it is in the inherent
faultlines of this process that opportunities for transformative resistance not
only remain, but will widen as the acceleration of crisis in itself weakens the
capacity of the system to sustain itself.
The political scientist Professor Thomas
Homer-Dixon, one of the few scholars like myself who've undertaken a holistic,
systemic appraisal of our civilizational predicament, points out:
"Conventional economics is the
dominant rationalization of today's world order. As we've overextended the
growth phase of our global adaptive cycle, this rationalization has become
relentlessly more complex and rigid and progressively less tenable. Breakdown
will, all at once, discredit this rationalization and create intellectual space
for new ideas to flourish. But this space will be brutally competitive. We can
boost the chances that humane alternatives will thrive by working them out in
detail and disseminating them as widely as possible beforehand."
This dynamic - mirroring the life-cycle of
natural systems - is a form of "categenesis", constituting "the
creative renewal of our technologies, institutions, and societies in the
aftermath of breakdown." As the old system increasingly fails, new ideas,
technologies and social realities, previously unthinkable, now become possible.
To some extent, then, breakdown, is necessary for renewal. Categenesis cannot
follow except in the wake of collapse.
That is not to laud 'collapse' in itself
for its own sake; nor to presume that deliberately accelerating collapse by itself
would contribute to renewal. On the contrary, collapse in itself does NOT
necessitate categenesis - far from it; which is why we must be very cautious
about those who advocate "bringing the system down" through force
which, in itself, would not guarantee renewal, and in fact might well pave the
way for alternative dysfunctional systems of violence to emerge instead. In
other words, the outcome could go either way, extremely negatively, or
positively, depending on the way in which we prevent, mitigate, adapt to and
respond transformatively to the Crisis of Civilization.
As the infrastructure of industrial
civilisation faces increasing shocks from the convergence of multiple global
crises, so does the possibility for catagenesis through the new paradigm. The
emergence of Occupy is a symptom of this process, and a sign of the immense
potential that exists for renewal, but it must be galvanised in the right
direction. We are witnessing the widening of possibility even now, as increasing
systemic failures continue to accelerate widespread public disillusionment with
prevailing policies - the challenge is to channel that sense of disillusionment
into a coherent programme of collaborative, grassroots transformative action. The
imperative, therefore, is to focus our efforts on catalysing the emergence of
the new paradigm, raising consciousness, implementing, consolidating and
spreading alternative social, political, economic and cultural models