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Responding to The Spirits, Networks, and Emergence Part 3

April 28, 2017 1 comment

One of the joys of having Nick as a friend is that his writing and his thoughts push me, myself, to think on how I view things and how I relate to things.  As I am a polytheist, and being a polytheist also an animist, I think that there is a lot that we share in worldview and the consequences of our beliefs, even if we phrase them different or some of the minutae of our worldviews differ.

Still, as an animist there is definitely a spiritual component to all the work that I do. I do think I have a spirit, a life essence, a life force; if you will. But I don’t think that my spirit is at all separate from my body. In some cosmologies, the spirit is not one piece, but a whole collection of different “spirits” in one body.

What he refers to here as ‘my spirit’ I may think of as the lich, huge, munr, and ond, along with a few other soul parts depending on the context, such as hame and hamingja.    

I take a similar view; but on a much more biological scale. My body is the collective of countless numbers of individual cells, individual spiritual persons.

I find this an interesting concept, because if this is the case there is a unification of purpose and order to the internal ‘universe’ of spirits that inhabit the body.  It also has implications for my worship of Mitochondrial Eve and Chromosomal Adam as Ancestors.  If I recognize these two as Ancestors, then it is not much of a stretch to say that my cells are each spirits in and of themselves.  I take it to mean that, in this context, that Nick is not saying that each of these cell-spirits are determinative of their own form and function on their own, but exist in a rather more restricted space than I, both in terms of their field of choices for existence, and sentience.  This does not strip them of being spirits at all; rather, that they/we are collectively ‘aimed’ towards a purpose. In the case of red blood cells, circulating oxygen so the larger spirit-driven flesh-vehicle can keep on living, and fulfill its own set of needs and influences on the world at large.  In the case of white blood cells, these spirit-driven little bits of me/us fight off infection for the same reason.  

 Together, they make something much greater than the sum of the parts. (We will come back to this later in this piece.) Yet there is something in there, a sum collective of all my energies and processes that is distinctly me. My body and my spirit are so deeply integrated and networked, that it’s not always clear where one ends and the other begins.

Yet, we have differentiation from Sarenth’s cells and Sarenth the person, and I think this is something to take note of.  I don’t necessarily think that Nick loses that point here, mind, I just want to be sure we do not mistake trees for forest.  My cells are prerequisites for the functions of my body, as are the networks of relationship between various cells, organs, etc.  Yet, in the Northern Tradition and Heathenry, I am not my heart metaphysically or physically.  My heart is a part of me.  I think that, though Sarenth’s cells and Sarenth the person overlap in the Venn diagram here, there is clear demarkation that I am not my cells, but rather, that my cells are my own and distinct from Nick’s cells and Nick’s person.  

Part of the reason I spent Part 1 of these posts exploring and taking apart Gleiser’s post, ‘Is Neuroscience Rediscovering the Soul?‘, is because I disagree with science communities or scientific writing taking over theological definitions when there is little-to-no reason to.  If we are describing the soul, let us describe the soul. If we are describing the mind, let us describe the mind.  Let us differentiate our language clearly, not because these realms never overlap, but so that we can be clear when they do, without muddying the specialized language and understanding of both.

Reading that made my skin crawl in a rather wonderful way. I especially love the bit where he says “For the mind is embodied, the self not an isolated property of what’s inside your cranium, but an emergent property of your whole mind-body integration…”

Meanwhile reading it made my skin crawl in a rather uncomfortable way, for reasons I described previous.  Now, the idea of the mind being embodied and the self not being an isolated property but an emergent one of the mind-body integration is essentially taken as a given in the Northern Tradition and Heathenry.  Of course identity comes out of one’s selfhood as in the godhi/gydhja, Ancestry, one’s spiritual communities, one’s actions within one’s community.  The NT and Heathen religions assume an interconnectedness as part and parcel of existence, whether it is how our huge and munr develop.  Our sense of self develops out of our various Soul Matrix parts into who we are in this incarnation.  The lich lends itself to the mind-body connection as firmly as the more ephemeral Soul Matrix parts do.

The thing I refer to as my “self” is really more of a collective of individuals than a single being. All the trillions of cells in my brain and body working in conjunction across masses of networks. That is my body as well as my soul. The Norse concept of hugr, a form of the spiritual “self” is a rather nice fit here. The hugr is considered to be the sum total of the mental life of an individual, and that is exactly what I think Gleiser is talking about.

This is where Nick starts to lose me, and I acknowledge this could simply be a matter of phrasing.  I understand the lich and huge or hugr as parts of the Soul Matrix, that ‘the soul’ as a whole in the Northern Tradition and Heathenry is made up of these souls/soul parts.  In isolation, however, the huge would not be the same without a well-functioning lich to go with it.  It is not that we are fundamentally disagreeing all that much here, except in that he is using the idea that these networks are ‘my body as well as my soul’ and that the word hugr fits this idea.  It is the singular, that these networks of individuals form a single soul that is encapsulated in word hugr that I disagree with.  It reads to me like the individuals existentent within the multiplicity of the Soul Matrix are, instead, fashioned into a singularity.  It is at odds especially in regards to what I understand is a part of the Soul Matrix, itself a collection of different parts of, or different souls themselves.  To have good hugr one must also have a good lich to go with it. Certain Soul Matrix pieces are interwoven with one another, and hugr and lich are among them. Yet, hugr is still hugr and lich still lich, and it would be a mistake to say they are one in the same when they are, in actuality, connected by individual.  

An example is hamingja, what is often referred to as group luck, power, or soul. It is what we inherit from our Ancestors, by blood, adoption, and/or spirit.  We can appreciate that many, many generations worth of souls, certainly not all of them human, went into developing this when we inherit our hamingja, but it would be a mistake, I think, to look at hamingja as a singular thing given it has so many Beings that make it up.  Yet our hamingja is also our own because we are the latest iteration of the Ancestors, so there is tension of a kind between the collective and singular, places where we certainly are differentiated, but we cannot be wholly separate, as we would not be without our past.

Our stories, our environment, and our own makeup interacting and coming up with this thing we might call the spirit. That is just wonderful in so many ways.

Absolutely, this is wonderful. As with our bodies, minds, cultures, and so on are the results of a million lives before us, and is impacted by our environment, so our spirit(s) develop from those who came before us. What is more, as with our bodies and the passing on of traits, or the passing on of how we understand the world, and/or our culture(s), we impact them and those who came before us in return.  If we fail to tell the stories, they eventually fade.  If we fail to pass on the culture, eventually it dies.  If we pass these things on, they continue to live and become part of future generations.

Before I harp too much on that, I want to turn to the other article that I read recently. It is by David Haskell, and is titled Life is the Network, not the Self.  In talking about a maple leaf, Haskell says;

“By eavesdropping on chemical conversations within the leaf, biologists have learned that the life processes of a plant — growing, moving nutrients, fighting disease, and coping with drought — are all networked tasks, emerging from physical and chemical connections among diverse cells. These leaf networks are dynamic. “

In reading Grönbech’s The Culture of the Teutons and having read quite a bit of lore on ancient German and Scandinavian societies, one of the things that continuously comes up is that these are tribal societies, and that identification of and with the tribe is part of being alive.  To be outlawed is to be dead, or something worse than dead.  Within the collective society of ancient Germanic and Scandinavian tribes, it was not that the individual completely disappeared, but that all one’s decisions, all one does or is, is reflected upon because what one does affects the tribe, and likewise, the tribe affects the individuals within it. The tribe was, as in the plant example above, affected the push and pull of various decisions and needs and wants that are expressed and addressed from within the network, the network in this case being the tribe.  

I told you we would come back to emergent properties and networked integration. When we consider our own bodies, we see huge networked complexes working together in both conflict and cooperation. Bacteria in our guts are working to help us digest our food, networked neurons are working to process the information from our senses, our heart muscles are working in a constant beat to keep the blood, nutrients and oxygen moving through our bodies.

I think it is important to discern, though, that networked tasks and networked things, in this cases leaves within a plant or bacteria within the gut, does not make the leaf the plant nor the bacteria the gut.  They are pieces of a whole that helps the whole to function, is indeed necessary for the whole to function well in their contexts.  If we agree that a leaf and the cells that make it up are each souls within souls, that the soul of the leaf is made up with the cells that make that leaf up, with each leaf itself a part of the soul of the plant, at some point the collective emerges around forms and functions.  It is at this point that the ‘leaf cells’ become leaves, and that leaves become part of the plant.  Necessary to the plant being alive and propogating, but not the plant as a whole.  The leaves emerge from the plant, and the plant from the seed.  

As Haskell points out, this kind of integration expands well beyond the individual human, but to maple trees, ecosystems, and the entire biosphere of the planet. Every collective being on this planet is networked, and from that networking new and fascinating forms emerge. Over the long course of evolution, individual cells have been experimenting with different collective networks, and that has given rise to every single living thing on this planet.

‘Collective networks’ functions well as a term if we’re just talking physical realms.  There’s a word for this in the Northern Tradition and Heathenry, this tapestry of networked beings in the lattice work of all reality.  It forms the ground of how we view ourselves, so that this idea is hardly alien.  This is wyrd.  Yet, unlike the networked beings and individuals described here, wyrd also takes into account spiritual impacts and phenomena.  This is one of the places where I see the Venn diagram between science and religion crossing in terms of understanding some ways of interconnectedness.  

As Haskell says;
“Living networks are ancient, perhaps as old as life itself.

Given our understanding of how life began, whether looking at this through the scientific lens of the Big Bang or through wyrd and the Creation Story, with the unfolding of Creation through the emergence of Muspelheim, Nifelheim from the Ginnungagap, I’d say that networks of interrelationship are older than life itself. That the building blocks of our reality rely on series after series of things relating between one another, whether in opposition, tension, or in concert.  

 The fundamental unit of biology is therefore not the “self,” but the network. A maple tree is a plurality, its individuality a temporary manifestation of relationship.”

Interesting.  In my exploration of ancient German and Scandinavian cultures, the fundamental unit of how we understood ourselves as people began in the plurality of tribe, clan, and/or family.  The individual tribe/clan/family members were a temporary manifestation of relationship, carrying and passing on hamingja, for instance. This understanding of ‘network’ could easily be replaced with the word ‘community’, ‘tribe’, etc.  The tribe is a plurality, and each person part of it.  We invididually exist within it, functioning separately, yet together form a collective identity and being.

If we consider the soul to be the sum total of all these connections, in our bodies and with our environment, something rather fascinating and terrifying starts to emerge. 

As a polytheist and animist with a particular worldview, I see that what Nick has laid out is quite well along my own lines of thought.  Where I keep getting myself hung up is in disagreements with particulars, such as considering the sum total of a soul to be all of/in this world.

So I have some questions for Nick, and I’m curious to see how he answers given what he said earlier in his post:

I do think I have a spirit, a life essence, a life force; if you will. But I don’t think that my spirit is at all separate from my body. In some cosmologies, the spirit is not one piece, but a whole collection of different “spirits” in one body.

and this later:

As I have explained many times before, animism is concerned with life living in relationships with each other.

So if you think you have a spirit, a life essence, a life force, what is it? What forms does it take?  Where did it originate from? Does it have a finite existence?  If you do not believe your spirit is at all separate from your body, does it die along with your body?  In other words, how would ghosts and spirits-after-death fit, if at all, into your cosmology?  How does this fit into Ancestor worship and/or veneration (i.e. if the spirit dies with the body why rever/worship the Ancestors)?  

Do you believe that the spirit is one piece, or that it is a whole collection of different ‘spirits’ in one body?  I’m intensely interested in your cosmology, especially because if spirit is bound to body, then if something does not have a body, then, does it not have a spirit?

If animism is concerned with life living in relationship with each other does that preclude the numinous, or less body-bound realms of things?  How does animism unfold as a, or part of, a religious point of view for you?  What does animism of a worldview include, for you?  What does it not include?

Consider our relationships well beyond ourselves. Think about the sum total of all of our technology and the natural world around us. Take a look at our cities from space and ask yourself, what is emerging from our relationships with other beings on this planet?

I am deeply curious to see how Nick would answer these things as well.  I will below.

In considering our relationships well beyond ourselves, I think we first need to think of what things are actually within our spheres of influence.  If we think of our ability to impact the world as represented by bubbles, with the further out we go having more and more reach, my bubble would be quite limited to those in my immediate surroundings, those in my family, my religious communities, and communities otherwise.  Even in how I buy and consume things, my impact as such is quite small in scale compared to a large corporation or the collective impact of the US government.  

After a while I stop considering relationships well beyond myself and the bubbles I can affect.  My relationships with those outside of certain circles gets so tenuous and abstract that the ties I have to others are miniscule.  In others they are nonexistant.  This is one of the reasons I’m not as into Big Tent Paganism as others.  It’s much like my view of being a US citizen. As with Pagans and issues particular to the communities we/they are part of, I care about the rights of all US citizens, but I’ll likely never interact with most of the folks out in California.  I certainly won’t develop or keep up meaningful relationships with them.  While my words may carry impact out there, I have only so much capacity within myself to develop meaningful relationships with those outside of my family and friends.  I only have so much time to keep the relationships I do have.  Since my energy and my attention are things that I have less and less of, between work, religious obligation, family obligations, and local community obligations, there’s not much time left over to develop deeper connections with folks outside of a couple of my bubbles where my time and attention goes.

Think about the sum total of all of our technology and the natural world around us. Take a look at our cities from space and ask yourself, what is emerging from our relationships with other beings on this planet?

The sum total of all our technology and the natural world is deeply out of step with one another.  Our technology allows us to do amazing things, from the interconnectedness of the Internet to the generation of power so countless people have electricity, heat, and water, to beautiful pieces of art.  Yet, I see so much technology now as being obsolescense for its own sake, or to increase someone’s bottom line at the expense of great swathes of this world, Earth, animal and plant alike.  I see devices intentionally built to break. I see technology taking jobs once held by great swathes of people with nothing to replace them, leaving great stretches of this country destitute.  I see great and small bodies of earth, water, and air poisoned by oil and gas, the production of our computers and cell phones.  I see a world we will have a harder time living on and with because of the production and industries that bring up that oil and gas to burn so our electricity flows, the lights stay on, and our economies continue to be productive contributes to the very things that are rendering our planet less habitable to us. 

Looking at our cities from space I see systems that have deep need of repair, both in terms of how they function internally and how they relate to the natural world.  I see great swathes of resources going to these places; we can see the light of them in space from the photo Nick has provided.  As a whole our relationships with the Earth through cities have become fraught with taking increasing amounts of dwindling resources, whether that be water, oil, or gas.  The growth of cities has been useful in allowing us to live on less land, but we have not fixed fundamental problems with how we, especially in America, deploy ourselves in the land.  If the supply lines get cut off for 3 days LA essentially starves. Now, thankfully, there are people who are opening up places in LA and Detroit to community gardens and community agriculture.  However, we have basic problems with infrastructure that must be addressed if cities are to continue to remain viable places to live.  We operate our cities on incredibly complex, but very, very brittle systems of transport that are, increasingly, operating with less and less support for the infrastructure that makes them possible.  I have serious doubts as to how long our cities will be viable in how we have developed them.

In my own case I am developing good working relationships with my local earth, the earthvaettir, and landvaettir, vaettir otherwise, as well as the Gods and Ancestors.  I am living as a good member of my society, providing for my family and developing ways to live in better concert with the Earth.  I am doing all I can to be a living example in how I live with Her.  I am pushing my local governments and cities to do more to get off of fossil fuels and generate our own energy through less environmentally destructive mean. I encourage people to explore their own local options, especially where their impact can be felt keener and firmer.

This, I think, is a lot of where polytheism and animism meets our proverbial road in life.  In how we live our lives.  In our daily interactions with our Gods, Ancestors, vaettir, and one another.  The worldviews of polytheism and animism informs how we understand ourselves in the world, how we identify within our human communities, and how we live our lives accordingly with the values we live by.  The foundations of our worldviews tells us what we consider ‘alive’ and ‘ensouled’ how we live well with all that lives and souls within us, and around us.  

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Affluence, Tribe, and Choice

August 12, 2016 2 comments

I was watching the end of a BookTV C-SPAN2 interview with Sebastian Junger for his book On Tribe and Homecoming.  I had been happening to be clicking through the channels looking for something to help bring me down so I could get to sleep.  However, when I clicked on the station and listened to what he said, it was like lightning in my brain:

“Affluence is a wonderful thing but the more affluent we get, the less we need to help each other.  It’s just how it works.  So the trick is, can we have it both ways?  Can we maintain the pleasures and benefits of an affluent society and also regain — somehow regain the communal connections?  I grew up in a suburb.  The physical layout of the suburb made it hard for communities –that community to coalesce.  It was a sprawling town where you really needed a car to get anywhere significant.  Short of banning the car, how do we return to living close-knit communities of 50 or 60 people?  It’s not happening.”

I disagree with Sebastian Junger’s statements here quite deeply, particularly his last sentence, but the whole of it bears dissecting from a polytheist, particularly a tribalist, perspective.

To start with, he asserts affluence is a wonderful thing.  The OxfordDictionaries.com defines affluence as “The state of having a great deal of money; wealth”.  I view it as a wonderful thing in being a useful thing, insofar as being able to secure one’s tribe, family, and/or self against privation, starvation, etc., and increase their ability to prosper, and empower future generations to do likewise.

Junger asks a pretty powerful question, but one that he fails, utterly, to answer himself:
“So the trick is, can we have it both ways?  Can we maintain the pleasures and benefits of an affluent society and also regain — somehow regain the communal connections?”

The simple answer to Junger’s question about having it both ways is yes.  How affluence in the U.S. manifests in a toxic fashion is an impediment to this, though.  He starts to get at why this is with his point on how the suburb is designed, how it makes it hard for connections, but falls short of following through on it.  The issue, to my take on this, is not the affluence or lack thereof, but how it is used, and the lens of extreme individualism in this country that makes communities very hard to form, and even harder to maintain.

The suburb is not designed in any way to be based on a system of reciprocity.  It has no connections to living systems within itself, i.e. there is no growing of food or capability to produce things of wealth otherwise.  Note when I use the word ‘wealth‘ here, I mean it in the sense of “An abundance of valuable possessions” rather than referring to money. Money is a means of carrying the value of things which produce or are, themselves, sources of wealth.  In America, we took ourselves off of the precious metals that, themselves, were recognized as wealth as a means of backing the value of our money, and took ourselves to a purely arbitrary fiat money system.  Our money system itself has the same problem as our suburbs: its connection to living systems and sources of wealth has been largely severed.

A suburb cannot mine for useful materials, nor can it grow an abundance of food to feed itself.  It has no means of trading en mass, or really of doing anything other than providing living quarters.  A homeowner may, assuming the home authority or ordinances allow, a few sources of food, but a tomato plant here or there does not an interconnected food system make.  The suburbs are wholly reliant on other sources for caring for those who live in them.  These people who live in the suburbs are often living very fractured lives from one another; the family next door could be starving, but because of the extreme individualist narratives the house right next to them would never know unless that family let them in to the situation at all.  Suburbs, and structures that operate like them, do not concern themselves with one another, only, at most, the atomized family unit.

The problem is not the affluence these places retain, in and of themselves, but the way the affluence is used to maintain the separation between people and the things they need.  It reinforces separation on a personal and communal basis.  As Junger notes, communities cannot coalesce because of how suburbs are designed.

I said Junger was asking a powerful question when he asked “Can we maintain the pleasures and benefits of an affluent society and also regain — somehow regain the communal connections?” because the answer very-well could be yes.  It would take concentrated effort and a reevaluation of how we live, and for what things we use our affluence.  Rather than simply taking affluence out of peoples’ hands and redesigning how society functions, which I have yet to see an example of where the system did not fail, I am suggesting something else.  Note, I am not saying socialist forms of government cannot work under this idea, since the Nordic Model is a good example of a society choosing the use their collective affluence in a pro-social fashion via taxes.  There’s plenty of opportunity for affluence while providing for the needs of one’s people.  I see this as going hand-in-hand.  However, I am approaching this as a tribalist.  As I have noted before, I have little hope of the U.S. ever adopting such an approach to our affluence until things start getting a lot worse for folks, or enough folks start working to change the over-culture of extreme individualism.

So let’s break this down to a tribal level.  How do we maintain the pleasures and benefits of an affluent society and also regain communal connections?

For one, we need to be pretty clear on how we define affluence as a community.
Is the tribe’s conception of affluence money-based or resource based?  It is my view that a resources based understanding of affluence does not play into the divisive nature that characterizes suburbs and the extreme individualism that can divide a tribe.  If we understand wealth as based in resources rather than money, how does this affect how we organize ourselves, and how can we maintain our relationship(s) with the larger society in which we live?  It is one thing to organize a society based on valuing resources as the form of wealth rather than money, but in the end, money is how things like taxes and debts get paid.  To what degree will a given tribe need to modulate their assumptions and desires to engage with resources-as-affluence on things in order to get along as a tribe, and with the larger society that they are within?

If we look at resources as affluence, then the growing and hunting of food, crafting, and forms of industry helps form the means by how a tribe supports itself and makes bonds between its members.  If money is the source of affluence, then the attainment of money is the means by which the tribe supports itself and makes bonds between members.  A mixed approach allows for the needs of the tribe to meet the demands the larger community may put on it while allowing for pleasures that a purely agricultural-based community may be unable to enjoy.  The ideal without considering the practicality of the tribal approach can fail if these things are not considered.  While I may prefer a resource-based approach to affluence, I live in America, and property taxes and forms of payment will not be accepted in the form of animal meat, vegetables, or crafted items.

What are the pleasures we most wish to secure as a community?

As with affluence, we need to be very clear on what we mean by the word ‘pleasures’, and how we wish to pursue them.  To this, I look to the second definition of pleasure: “An event or activity from which one derives enjoyment”.  How we measure and work with the concept of affluence directly determines what and how we turn over excess affluence for the events and activities that help to give us enjoyment in the first place.  If we define pleasures by the first definition, ‘a feeling of happy satisfaction and enjoyment’, this can leave communities flitting from emotionally-fulfilling thing to thing.  That is, by pursuing the feeling of enjoyment rather than the events or activities from which we may derive enjoyment, our use of affluence beyond the basic needs will deeply affect to what end our affluence is used, and how it helps the community form cohesive relationships, and bonds of trust, friendship, love, and alliance.

How?

If we take the idea of affluence-as-money as the organizing principle of affluence, we can already see what happens: people flit from whatever media or other money-driven entertainment they can afford that gives enjoyable stimuli.  A given community is not invested in Netflix the way that content creators are, even if members of a community really enjoy a series.  Certainly, a given community is not invested in Netflix in the way that a community is with a community theater, such as the Purple Rose in Chelsea, MI.  Whereas Netflix eats away at time between members of a community, with some folks intentionally isolating themselves for multiple seasons at a time without Netflix providing a residual benefit to the community the watchers are part of, the same is not true of community theater.  While community theater may not feature A-list actors or scripts, it does feature home-grown talent, the kinds of productions that the local communities want to see, a direct stimulation to a community’s businesses, and something for the community to call ‘theirs’.  In other words, a community that values the events and activities that lead to pleasure also give rise to a whole host of benefits beyond enjoyment of the event or activity.

This is not to denigrate Netflix; such a thing would be pretty hypocritical of me, considering how much I enjoy Daredevil, Jessica Jones, and other Netflix shows.  Rather, our value of what pleasure is directly impacts my physical community in the definition of pleasures being ‘An event or activity from which one derives enjoyment’ rather than ‘a feeling of happy satisfaction and enjoyment’.  I live in a time and place where it is far more cost-effective, easier, and less risky to my family to invest my affluence, such as it is, in a community theater.

This is also not to say that I think things like plays and musicals in community theaters are the only viable means of making events and activities from which a community may derive pleasure.  Though I am not a sports fan, there is a powerful draw to sport that a lot of Americans feel.  Rather than see us continue with the current model with NHL, NBA, and other similar sports formats which are often money-driven enterprises that take a lot out of the communities where they build their stadiums while offering paltry gains in return, I would rather we engage more directly in sport and other events that occur within our direct community and between communities actually physically adjacent to one another.  Why?  For the same reason I appreciate community theater as the vehicle for the creation of events and activities that enjoyment is derived from: the communities involved directly benefit rather than the affluence being given to an external source.  That is, the playwrights, actors, and so on that are within the community directly benefit from the affluence that is spent on the play, costumes, the theater tickets, and all the outgrowth of affluence that spreads into the community from that, such as through the local restaurants, artisans, and craftspeople.  By creating an environment where the amateur and those in training can thrive, professionals are made.

For the Northern Tradition and Heathenry, this concept of feeding both the individual and the community, figuratively and literally, come from these concepts: Gebo, hamingja, and maegen.  In Gebo, gift-for-a-gift, there is an exchange that strengthens, grows, tightens the ties of hamingja, the luck and bonds of a community.  By Gebo being fulfilled through the fulfillment of obligation and doing well by one another, and through the increase of hamingja, does one’s personal luck, power, and ability to use that power, maegen, grow in turn.  This can then be used for the benefit of tribe, and the cycle of Gebo continues to feed the good growth of hamingja and maegen.

What are the benefits we most wish to secure as a community?
A benefit is ‘An advantage or profit gained from something’.  An advantage is ‘A condition or circumstance that puts one in a favourable or superior position’.  A profit is ‘A financial gain, especially the difference between the amount earned and the amount spent in buying, operating, or producing something’ and is also defined as advantage and benefit. Putting this in terms of the tribe, the benefits we wish to secure a as a community are those actions and things which bring advantage to it.

The powerful thing about building up tribe is that you are not just planning for the success of your family or your generation.  You are helping to lay the foundation of success for everyone coming after you.  Everything you put your hands helps to lift burdens off of the next family, the next generation in the tribe.  Learning how to do more things in your own home, from small repair projects or through on up to making your own furniture, gives the next generation the benefit of that experience, and the end result of that product once you have made something of quality.  Heck, some families have the last names they do because their family was renowned for a trade, i.e. Coopers, Smiths, Tailors, etc.  Education and practical experience are benefits for families provided that they are resources that are used, and that are passed on.

The question of “What are the benefits we most wish to secure as a community?” is pretty powerful.  It asks us what things of advantage and profit do we want to actively work to bring into our community?  What skills will we need to make this happen?  What education, training, experiences, and resources will we need to make this happen?  To some degree our own experiences, skills, and abilities will inform this.  To another, this requires no small amount of discipline on a personal level, as well as a community willing and able to think in the long term.  Moreover, it takes a community willing to stick to a long-term plan if the goal is fairly ambitious.

Physical infrastructure, for instance, is fairly ambitious, and requires some good planning if we hope to pass that on.  The tribe or community would need to be able to handle physical upkeep, any financial costs including taxes (if applicable), and if a building has a special use, such as a power hub, network hub, greenhouse, and/or temple, you will need folks able to work with the special training to do the work associated with it.  Building a solid home in and of itself requires no small amounts of skills to do, even more so if a tribe/community wishes to keep things like power and the Internet as open to it as possible.  If your community can’t do the work needed to maintain it, then experts will need to be brought in from outside the community.

At some point it behooves the community to ask, then, what is a want and what truly is a need?  Will this thing, activity, etc. be a long term boon to the community, or will it take from valuable resources that the community needs to survive and thrive?  Not every benefit for a community will be need to have a physical gain to it.

Some of the greatest pieces of art have, if taken purely from a utilitarian perspective, little to offer.  One cannot eat the Gundestrup Cauldron, but it must have carried deep, powerful import for those who made it and received it.  One cannot eat art, but it suffuses our lives so deeply that it is the very means by which ideas are communicated, including this post here.  Think of the countless carved stones, such as the Einang Runestone or Eggjum Runestone.  Think of the countless carvings, amulets, burial mounds, and all the countless ways in which the Gods, Ancestors, and vaettir were represented, understood, and known through.  The benefits of art is that it communicates powerfully, resonantly, and can help us touch the Holy Powers, connect to deep aspects of culture, and communicate these things well beyond the generations we may know in this life.

The question of “What are the benefits we most wish to secure as a community?” thinking applies equally to individual families as to the communities they are part of.   What are the abilities we have gravitated to?  What skills do we possess?  What have I learned, and what am I willing and able to learn?  What are we actually able to do, or not do?  What skills, abilities, and things would we encourage others in our families and communities to help us make, or provide to us?

As with the community, this question asks us to take the long view.  I have a great many things I can do with my hands; what if, some day, I lose the use of my hands?  Can I pass the skill on to someone else?  Can I trade or encourage another to gain this skill or do that thing that I can no longer do?  What skills and abilities are essential to me?  What skills or abilities does my community rely on from me that need to be passed on?  What skills, abilities, and things that I and my family can provide are essential to my community?  These questions do not ask for self-effacement or self-abasement, but an honest appraisal of where one is, where one may be, and how one plans to work with things in the future.  It need not be a purely utilitarian view, either.  If I can no longer do work with my hands, such as leatherworking or woodworking, there are plenty of other ways I can help my community.  There are countless ways to be a member in my community and give good Gebo to the Gods, Ancestors, vaettir, and the tribe.

Sebastian Junger rather misses the point in asking if it is possible for us to have things both ways.  The planet’s answer, whether Peak Oil, climate change, or the deep income inequalities that must exist in order for the modern American way of life to exist in the first place (helping to drive the first two predicaments the more consumption is demanded for the latter) is no.  Further, modern American capitalism poses the notion of ‘we have all the toys or we have nothing’ as a way to make the shackles on our lives more willing to be borne.  This is thralldom by other means.  However, there is a healthy difference between thralldom as the ancient Heathen cultures knew it, and the wage slavery we experience today.

Note before I begin this section that I am not, for a moment, suggesting we should go back to thralldom.  I am using it to illustrate a point.  Thralldom as an institution was widely practiced by ancient Scandinavian and German peoples.  It was slavery.  I do not see it as something to be idealized, nor repeated.  I find the ways in which it differs from the yolks the middle class, working poor, and the destitute take on today via modern capitalism are useful points of comparison.

People were bought and sold like other commodities.  Some thralls and their families never knew freedom; sometimes thralldom, slavery, was inter-generational.  However, some thralls could and did buy their freedom.  Thralls could be freed, and some were.  If they chose, they could become full members of the tribe they had been sold into, or go elsewhere.  They could then marry, own land, and pass it on to their heirs.  The life of a thrall could end well, and one could make a name for themselves, and excel.

Modern capitalism gives no such comfort.  American incomes relative to cost of living have been stagnant or going down since the 1970’s.  We are required more than ever to work longer hours for less pay.  We have essential freedoms denied to thralls: freedom of travel, freedom of expression, freedom of religion, freedom to choose our representatives.  Talking about it this way, it seems there are freedoms everywhere.  What American culture is exceptionally bad at talking about is how tampered these freedoms are by whether or not you can afford to exercise them.

I used to be an employee with a home healthcare company.  We work with clients with a variety of needs.  Some require 24 hour care.  If someone does not show up to work, gets sick, etc., and I’m the only one around, I’m stuck at work.  Now, let’s say I have an election coming up and I know I want to vote.  If I am stuck at work because someone gets sick and I’m the only relief, I have a choice: potentially lose my job, face a permanent mark on my record for negligence, potential court action against myself and/or the company, or, exercise my right to vote.  This is not an uncommon scenario.

Thralls had a clear goal they could achieve: make enough money that they could then use to buy their freedom.  In the case of most Americans, we don’t even get this good of a deal.  Chris Martenson, who produced the excellent Crash Course series, calls debt a claim on future human labor. When the average American hits age 5 they’re placed into kindergarten, and for the next 12 years or so they are absolutely primed with the message that going to college will enable them to have a life, make a future for themselves.  What we are not told this entire time we’re working on reams of homework, projects, and whatever else our teachers want to throw at us, while living life in all its challenges, is that in order to make this dream of ‘making it’ come true, is that most of us will have to go into enough debt that we could probably have paid for at least half of the cost of a house, if not bought one outright.  I have worked at McDonald’s next to folks with supposedly market-ready STEM-field Master’s degrees.  The treatment teams I worked with at the home healthcare job had professionals whose loans were large enough that even if they devoted their entire yearly income to it they might only be able to pay a quarter or half of what they owed.  If they were lucky, weren’t part-time, and had some years in.

Keep in mind, these degrees are mere shots at getting a job.  One which may help pay some bills, but probably not enough to stock away for savings or a retirement.  The minimum wage jobs have not covered the cost of living in a very long time, let alone helped the working poor to provide for their families.  Americans as a whole are worse off now than the 1970’s.  We are required to work longer hours for less pay just to keep roofs over our heads, food in our mouths, clothes on our backs, and all the costs of those roofs, that food, those clothes?  They’re only getting more costly for us.

If debt is a claim on human labor, how many years of my labor are required to work to pay my debt off?  A thrall had a set amount they had to earn in order to buy their freedom.  Debt increases by a set amount of interest every year.  If I can only afford to pay some of the interest because the degree I earned through years of hard work still, years on, has not netted me a job commensurate to handle the cost of living, let alone the increasing load of debt, what hope do I have of ever getting out of debt?

What good does the freedom of travel do me if the means by which I access travel are closed to me because I cannot afford it?  What good does the freedom of speech do me if I can be fired from a job with little recourse if I demand respect from asshole customers or bosses?  What good does the freedom to vote do me if I must choose between keeping my means of income or voting?

If the means by which my future labor is claimed on is allowed to increase every year and my means of earning release from this claim are reduced each year, will I ever be able to be released from my debt?  Keep in mind that most private student loans are not discharged upon death.

From ABC News:

According to the U.S. Department of Education, if the borrower of a federal student loan dies, the loan is automatically canceled and the debt is discharged by the government. Unfortunately, private student loans do not offer the same liability protections.

In the case of federal loans my choices are to pay off the loan or die.  At least if I die the federal government will not come after my estate.  However, in the case of private loans, if I can’t pay back my debt and I die, my estate, if I can leave any, and my spouse is liable for the cost.  Oh, and family might be too if she can’t pay.  This is not something tangible like a car or a home.  This cost was on what amounts to a bet: “This might be a path to a career; good luck!”  Americans are being told from a young age this is ‘an investment in your future’ and that ‘this is the road to being able to live well’.  If the means by which my future labor is claimed increases each year while my ability to pay the cost of living and the claim on that labor decreases, the only shelter I may have from that debt is my death.

The average college student graduates with $40,000 of debt, and many of us go back and have to borrow more when that first foray into college doesn’t land us a job, or live with what job we can find.  With less people able to retire because they simply cannot afford to, the jobs many young people would be entering into cannot open up since there is less and less room to move.  I cannot tell you how many ‘entry level jobs’ I have seen that require 1-4 years of experience in the field you would be entering into.

A thrall had a better shot at taking off their chains than most Americans do at getting out of debt.

Those that choose to keep the chain of debt off their neck are probably struggling.  Over half of America is officially under the poverty line.  If we cannot afford the cost of living how can we afford anything else?  What good are freedoms if what keeps us from exercising them is privation?

Tribes offer another way.  The reliance on one another, and the ability to take care of one’s own.  The work done together that weaves strong ties to weather hardship, whereas a person alone could be doomed to privation the rest of their days, and to empower future generations.  Bonds forged between people, and from these bonds into a powerful community each person contributes to, and is supported by.

“Can we maintain the pleasures and benefits of an affluent society and also regain — somehow regain the communal connections?”

Yes.  For it to work, though, this must be a choice that all within the community make, and that all within it adhere to.  We can come together and be more together than alone.  We can come together and work with our Gods, Ancestors, vaettir, and one another to build strong communities.  We can come together and face the challenges that would eat each of us alone together, and come out stronger for it.  We can empower one another to learn, to do what is within us to do, and to build up something greater than ourselves that we can pass on to future generations: tribes whose cultures are grounded in the Holy Powers, in respect and work for the good of the community, and for the good of each of its members.  Tribes whose cultures are grounded in good Gebo with the Gods, Ancestors, vaettir, and one another.  We can maintain the pleasures and benefits of an affluent society andwe can regain communal connections.  Moreover, we can, and I believe should, do more, and do better for our Holy Powers, ourselves, and future generations.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 7

March 24, 2016 2 comments

The game of our time is no longer chess. Nor is it truly blackjack or craps.

The game of our time is tafl.  This is a game few people are familiar with, so I will give a basic explanation.  As I am most familiar with hnefatafl, it is the example I will be using going forward.

Tafl is a game of strategy and skill.  There are two sides: attackers and defenders.  The ratio of attacker is 2 to every 1 defender, and a chief that starts in the center of the board.  Unlike chess, all the pieces move in straight lines, and can move wherever they please in these lines.  Both sides capture by wedging an opposing piece between two pieces of the same side or one piece pinning another against a side of the board, or against the center of the board which is where the chief starts.  The chief may also capture.

Hnefatafl11x11.png

An example of a hnefatafl board from Wikimedia Commons.

The object of the game for attackers is to capture the chief.  The object of the game for the defenders is for the chief to escape by getting to one of the four corners.

I see this as the game of our time economically, politically, and environmentally, and understand it as a drastic shift away from the chess understanding a lot of folks apply to how U.S. citizens exist within this country.  The simple reason is that the parameters of the game we all exist within have changed.  It may have changed for many of us a long, long time ago, or you may have been playing hnefatafl from birth.  Because of the ever-increasing poverty line, a majority of people in the United States are understanding this shift in very direct ways.  Very few of us actually ever were more than a pawn in our political or economic system.  Now, we face a future where we must escape the attackers in our midst.  Some of us have or are contemplating taking the opposite approach: taking the others’ chiefs.

The point of hnefatafl is survival rather than complete victory.  Its mindset is wholly different than that of chess.  You are not seeking to crush an opponent, or if you are, you may entirely miss opportunities to help/stop the chief escaping, or become entrapped by your opponent.  No piece once reaching the end of the board can become another, and there are no special moves.  In this way, the potential of the chief is no better or worse than that of the other defenders, save that they are the leader that the defenders are trying to evacuate.  In an interesting twist, the attackers have no leader.  They are all focused on the destruction of the chief.

Unlike chess, in order for the chief to be secure, he must move, attack, and defend himself.  Unlike in chess, which sends other pieces to die so that the king is secured and the opponent’s king captured, the chief in hnefatafl must place themselves in the same danger their fellow defenders face.  The chief in hnefatafl cannot rely on the bishops to leverage diagonal moves, the knights their L-shapes and jumping, nor the rooks their unfettered straight movements, nor the queen her omni-directional moves.  The chief in hnefatafl moves in exactly the same manner and with the same abilities as their fellows.

Similarly, we are entering a period where standing amongst one’s people and understanding ourselves not as inherently special, but as people belonging to a group with leaders rather than despots are requirements for thriving.  Peak oil and climate change render chess’ model of allocation of political/military power to rooks and knights, religious authority to bishops, despotic divine right powers to the king and queen, and all of them using the poor, the pawns as front-line soldiers, moot.  This old way of doing things is a use of time and resources we cannot afford to waste.  We may never be without kings or chiefs, but the old way of doing things that enabled chess to dominate the landscape of political thought is passing on.

The game has changed, and it is time to play.

 

Links for A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil

Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7

A Response to Critiques

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part -Critiques

February 4, 2016 8 comments

My post here is written in response to critiques I am reading of folks in the peak oil community, and are several responses in one to common points I have seen brought up on Facebook and Tumblr today in relation to this post.

One way or another the capitalist/industrial model is, by how it is deployed in the landscape and how capitalism is interwoven with mass industrialism, doomed to failure. Both are running up against hard limits on a finite planet. The simple fact is sooner or later peak oil will hit. Climate change is happening right now.  There is nothing on this planet that can replace what oil does for us. Not coal, not natural gas, not any of the systems of electricity production such as solar or wind, and certainly not nuclear. There is no infrastructure in place on a national scale ready to bear the weight of all the needs United States citizens have now, let alone need to keep that infrastructure operating far into the future. Neither system of economy or production has the ability to address the hard limits being placed on them, whether one looks at the limits to growth in an infinite-money paradigm as capitalism has right now, or the ‘technology can solve all our ills’ on the other.

I absolutely agree this needn’t be an all-or-nothing deal, but technologism, much like critiques of scientism, is part of the central critique of folks like JMG and myself. If capitalism fails, with the way it is interwoven into the technology industries, it will take many, if not most of the technology industries with it. Technologies by themselves cannot allow us to live on if we continue to use the technologies we have in the ways we are right now, especially as dependent as it is on the resources that are becoming increasingly scarce in order for them to be viable in the first place.

The idea of ‘seize the means of production’ sounds like so much pie-in-the-sky thinking to me, not because I think capitalism is invincible or that we could not actually seize them, but because I cannot see how seizing the means of production actually will help anything if all the feedstocks for, say, my diabetes medication, fall right along with the production of the meds themselves.  How many means of production can we realistically seize and kept running? I don’t see how ‘seizing the means of production’ will actually help anything, either as a narrative, nor do I see a practical application of this idea. Unless folks who want to seize the means of production can also seize provide upkeep for the means by which production is maintained and kept running in the first place, and can keep the people fed who do the maintaining and producing, and so on, there’s little point in my mind of engaging with the idea.

If we look at the ‘seizing the means of production’ from socialist countries or Marxist literature, this may be a good model to start with, but it runs into the same problems sooner or later. These are finite resources and we have no plans for what to do when they run low enough where the cost to produce goods and services exceeds the ability of the resource to provide energy and/or end product(s). Once a given thing, whether oil, natural gas, neodymium, etc., hits peak and begins decline nothing we do to extract, refine, or design more effectively will stop the decline of the availability of the resource. The hard limits problem must be dealt with, or anything proposed ignores the outcome of diminishing resources and at the end of the day is not realistic.

Technology is not a monolith. A stone arrow is a piece and product of technology as much as a smart phone is. Both requires certain resources, skills, and time to fashion. There are technologies which require significant investment of resources in order to make viable. If the neodymium mines which allow our hard drives to be built start running out of neodymium, 90% of which are located in China, how would we seize the means of production in order to keep our computers’ hard drives, and all the things that rely on good, working computer systems to function? This is my issue with these kinds of narratives. The baseline resources required to pull this idea off actually belong to someone else, and are only viable so long as production and refinement of these resources is able to maintained at a certain level.

As I said in Part One of this series:

“This really gets to the heart of the challenge of peak oil, though: if so much stuff is required to keep me alive, at what point does it become too expensive for me to live? Take this to mean me personally, or the capitalist/consumer culture at large, and the question of ‘at what point can we actually maintain this?’ becomes a question that is about life or death. If the apparatus by which I retain my ability to live starts to dry up, what do I do? My response to peak oil is not just a sentimental notion, then. It is about answering this question on a practical basis. If I can no longer get insulin or metformin, can I live? Well, in the short term the answer is no. However, as Archdruid John Michael Greer notes in his interviews on Legalize Freedom, overnight collapse of a civilization happens in Hollywood movies, while it takes 100-300 years for it to fully run its course historically. I and future generations have time to put things in place so that, while I may not have as long a life as a non-diabetic, the disease doesn’t kill me outright or over time through kidney failure or diabetic ketoacidosis. I can’t count on the cure for diabetes to be found, affordable, or resilient enough to survive the Long Descent. So, I won’t. ”

If anyone here read any of JMG’s books or watched his talks on this subject, I would think it would very quickly put to bed the notion that he thinks this is some kind of utopia. It won’t be. There will be suffering, whether it is because people refuse to come together and put what technology they can put theirs hand to into use, or because they refuse to understand and/or act until the hard limits of reality come knocking, or because communities do not do the hard work to prepare for peak oil and climate change now.

The Long Descent is not some fantasy I want to have happen. I’ve looked at what evidence is out there, what I understand lies before us, and accept that I may well die because the means of producing the metformin, insulin, and other medications that keep me alive will cease to be viable economically or technologically because of resource depletion.

I am not telling people to reject technology, nor do I believe others who I identify with the peak oil and permaculture crowd such as JMG are. I am saying we need to understand the limits to growth, especially within the paradigms technology operates, and what these things allow to occur without significant personal investment for other means of making and operating the technology we rely on. I do not understand JMG to be saying that we should simply accept out of hand the suffering that is coming.

What I do understand is that peak oil and climate change are real, occurring right now, and there are things we can still do to prepare for it, and things that are beyond our reach.

As I have written about this previously, I don’t think top-down approaches will allow us to survive climate change or peak oil. I do not put much stock in theories and ideas which do not have a practical application. Much of my issue with much of the Marxist, anarchist, and other ideas currently out in the public sphere right now, is that there is no one saying “This is how to practically apply these ideas”. I can look at JMG and those of his ilk and see the solutions in action. I can do them myself. More to the point, I am enacting the changes in my life and learning the skills that will allow my family and I have a good chance at surviving peak oil and climate change. It is entirely possible I haven’t run across places, books, and other resources where anarchist and Marxist ideas on how to address climate change and peak oil are being applied. There are overlaps between folks in the anarchist, Marxist, anti-capitalist, and other communities in the peak oil and permaculture communities, but I have yet to see this as centrally addressed in the anarchist, Marxist, anti-capitalist communities, as in the peak oil and permaculture communities.

One of the things that gets hurled around in some of the posts I have been reading is how privileged it is for folks to be talking about looking for alternatives to factory-produced medicines and the like, which require great amounts of resources. I’ve actually taken time to respond to the notion of my diabetes killing me because of the challenges of climate change and peak oil.  I have also noted on this blog and elsewhere, that I make an hourly rate just above minimum wage, and I qualify for Medicaid.  To me, looking for and engaging with alternatives to mass-produced medicines is as much part of the overall idea of surviving and thriving in a powered-down future as growing my own food is.

I’ll be honest: I’m getting tired, damned tired, of privilege being used as a club and thought-stopper when there are folks, like myself, with these diseases and issues who are working through the understanding of “Yes, I may well die from lack of access to medicines I need”.  There are folks like myself who, knowing this, recognize that climate change and peak oil need to be addressed, and that a powerful response to them is to build community ties, personal and communal skills while developing human-scale technology on the ground level to deal with these challenges as much as we can.

I recognize that I may not survive if, say trade or the medical industries that produce my medicines are hard-hit by peak oil or climate change.  That’s not the fault of green activists, permaculturists, transition town communities, or the like.  As I have said before, there’s not a lot any of us can really do about it.  Like it or not, the means of getting these medications will become harder and harder as peak oil and climate change continue.  This is not a call to ‘revert’ or go to a primitivist lifestyle, though that may be the answer for some, but to take what technologies we have right now, and do all we can to prepare for a future where these things are hard to access, if not cut off from us. This is not a zero-sum game, and it does us and our descendants no good if we bury our heads in the sand and ignore reality.

Capitalism, technology, and science are not monolithic, and are not untouchable.  We live in a world where the ability to pour massive amounts of money and resources into projects that do not further the survival of our species is being left behind.  We need to look at whether or not certain ways of using our resources are actually worth our time. This is not anti-science nor is it anti-technology, though in many ways it may be anti-capitalist. What it is, at the end of the day, is the use of discernment.

The process of coming to grips with peak oil and climate change, and how we live in this world becomes even more important to the animist and polytheist. Our world, and all of the things within it, carry the potentiality, if not the actuality, of being Gods, Ancestors, and/or spirits.  The working with and/or caring for the Beings around us, treating them all as Beings, including what we usually think of as ‘resources’, is a dynamic shift in thought. Look at oil as the distilled essence of the lich of the Dead which comprise it, and your relationship to this object which permeates our lives takes on new meaning. Look at Fire Itself as the Eldest Ancestor, and your relationship with all things Fire, whether the fire that burns the coal, natural gas, etc. that heats one’s home or powers one’s electronics, or that enables us to travel by bus, takes on a new dynamic.

We never stopped relying on all these Beings. What we have done is find new ways for them to inhabit our lives, and use more of the bodies of the Dead and the Earth than we ever have before.  What Westerners especially have done is taken and demanded more from the landvaettir than They have hope of giving while maintaining Their own homes.

Technologies, for all the ills we have wrought with many of them, are not our enemy. Using our knowledge of and expertise in technologies is part of how we can address climate change and peak oil.

I think that this person’s concerns need to be addressed directly, as I have seen variations of this come up.  I do want them to know I’m not picking on them personally.

This kind of anarchic tribalism mentality growing in, let’s be real, mostly English-language-dominant radical & occult circles, is seriously troubling to me. Part of the problem is, as you said, lack of consideration for all the horrific suffering that medical technologies and research either keep just behind the door or completely shut out. Anti-establishment thinkers in North America, the UK, and the European-dominated Antipodes have lived with the unacknowledged benefits of vaccinations, advanced sanitation, and disability aids for so long that I honestly think we don’t comprehend anymore that our life spans of 80+ years borne out in relative ease are because. Of. Science. Not natural immunity. Influenza anyone??? Yes let’s develop this the “““natural”““ way by letting viral infections wipe out 1/3 of our national populations every 30 years or so, GREAT PLAN.

Medical technology and therapies have given rise to immense advances in healthcare, no doubt.  I don’t think, though, that there is a lack of consideration for suffering.  We simply don’t have answers.  If oil becomes cost-prohibitive, as it will in a peak oil future and Long Descent, then very basic questions come up in regards to developing and maintaining medical infrastructure. How will we transport medicine?  What will the containers the medicine comes in be?  What kinds of medicines will be able to survive in such a future?  There are a myriad of questions, and very few good answers come to mind.  Sure, we can hang to what infrastructure we have for awhile, and maybe it could last a generation or two.  If we’re careful, the infrastructure we have, or better yet, develop, could last even longer, but that would require we start doing that now.

Here’s the truth though: the only reason a vast majority of folks are alive is because of cheap, abundant fossil fuels, and a climate that allows regular food/medicine production, trade, and storage.  It isn’t a pleasant truth, but it is the truth.  Without the infrastructure, from roads to bridges, from trade networks to universities that do the research for a lot of the medical products in the first place, the only thing that keeps a lot of folks alive are the same fossil fuels that are polluting the environment and causing CO2 levels to rise.

Not everyone will get out of this alive.  Actually, a good number of us will die, or our descendants will because of the effects of peak oil and/or climate change.  No human gets out of life alive, but that doesn’t mean we need to treat The Long Descent as a Vale of Tears either, because it needn’t be that way.

By the way, when The Collapse happens, say goodbye to literally everyone in your little clan with a hereditary predisposition and / or environmental exposure to cancers that weren’t classed as surefire killers before.

This is so simplistic as to be ridiculous.  Not everyone with genetic predispositions develops a given disease or disorder.  Peak oil and climate change by themselves aren’t going to increase the cancer rates.

Corporate greed and pollution did its damage to your locale and your body’s cells long before you became politicized over it. You can’t undo that no matter how many animals / plants you “naturally” harvest & prepare yourself.

This is true of chemicals like lead, but this is not true of all cancers or diseases.  This is why most of the literature I have seen on the subject deals in probabilities rather than certainties. There are ways foods can reduce the impact of lead, noted by Michigan Radio here, and the Massachusetts Department of Health and Human Services here.  There are people seeking to reduce the impact of lead in communities hit by the Flint lead poisoning by getting good, fresh foods into the hands of Flint kids.  It isn’t a total fix, but it will at least help mitigate the damage.  This person is right, in that sometimes the impacts are out of our control, but once we understand these factors that are involved, that means that what remains is within our hands to work with.

That’s another blind spot, the idea that literally the day after you start back-to-nature living, you are magically (pun very much intended) cut off & protected from the ongoing damage caused by ill-used & unregulated technologies.

This actually isn’t a blind spot that I see in these circles except in all but the most naive. For example, when I talked about the plans I and my fellows had, the Strawbale Studio folks actively warned against the idea that living as they do would magically fix all the problems.  The idea that back-to-nature and living off the land can occur in our cities and towns is an idea that has taken root in permaculture, urban gardening, and natural building communities.  The tiny house movement has, in part, exploded because of the need for small, developed parts of land within cities.

If people abandon towns & cities en masse for the idyllic countryside, unmaintained lead pipes will poison waters & wreck ecosystems downstream for decades, if not centuries. The Pacific Garbage Patch will still be there, and oceanic fish will still build up particulate plastic in their bodies long after our grandchildren grow old. If we go off science & technology cold turkey, we will only be less equipped to deal with the fallout from the Industrial Age frenzy & late-capitalist lawless exploitation.

Because we are human we will never ‘go off of science and technology cold turkey’.  What is happening and will continue to happen as the Long Descent goes on, is that the technologies that require great amounts of energy to operate that are required for our complex societies to keep chugging along will get harder to come by, and thus, more expensive.  The sciences that requires great inputs of energy and material may keep on getting funding, but we thought that by now we’d be on Mars.  The NASA manned space program is pretty-much dead.  Maybe Space X, Boeing, and others will pick up the slack, but again, the EROEI (Energy Return On Energy Invested) of these missions will come into question as time goes on.

There will be a point at which the cost-benefit analysis will tell us there’s only so much we can afford to put towards getting this resource, like oil, or that material, like copper, and still break even, let alone make surplus of the resource or material, or a profit off the sale of them.  There’s a reason folks are relearning and reskilling for a powered-down economy, and it is not because we don’t like our laptops, phones, and other modern conveniences.  It is because these things require energy and materials that are getting increasingly rare to build and maintain.

The lead pipes are already breaking down.  The ecosystems are being poisoned right now. We can only do so much to stop this, especially with the major infrastructure systems unable or refusing to address these issues head-on.  Lack of regulations are not the only problem.  Collusion and cooperation between private businesses and government agencies is as well.  The MI Department of Environmental Quality stepped aside when Graymont sought 10,000 acres in the Upper Peninsula for development of a limestone mine.  The MI DEQ failed, or intentionally did not stop the poisoning of Flint citizens.  Citizens are left with few means by which to stop such things when our representatives and state workers step aside, or intentionally stop doing their job for us, the people.  It actually makes sense, for those who can afford to, to get the hell away from all of this infrastructure which is falling apart inside folks’ communities and homes.

I think part of the reason this “run away into the woods” reaction is so strong in the previously mentioned demographics is that we’re so used to having that choice. And still having some power to curtail the consequence of that choice. Don’t like your 9-to-5 city life, dominated by glowing screens and pointless work for the benefit of companies you resent? Form an “intentional community” and keep out the technophiles & corporate shills. And coincidentally the lower class neighbors who can’t afford to build an eco-friendly straw-bale home 2 hours’ drive from town on 3-day weekends they don’t have.

This is the other part of a lot of permaculture, transition town, and similar efforts though: staying where you live, stick it out, and make something of your home.  For some, going to the country is their answer.  For some folks, and I include myself here, I won’t make it in a city.  I’ve never lived in one for longer than a few years in my life, I don’t much care to visit them, and I don’t feel right in them.  Some folks thrive in cities, and that’s why they live there.  I don’t think the back-to-land movement, permaculture, transition town, gardening, and other folks have an all-or-nothing mindset as a whole.  Some folks do, like myself, because we’re just not suited to city living.  Some folks are all about city living and couldn’t see themselves living in the country.  Neither of these approaches are bad in and of themselves.

I lived in Flint for a few years, and I really, really didn’t like it.  Flint itself was not a bad place to live.  I just did not get city living and felt really out of place.

The downside to city living is that unless the infrastructure is in place, food access, recycling and reuse, and energy production are big issues.  Add to this aging infrastructure that struggles just to have basic maintenance because of budget cuts, and the pressure gets even harder.  Cities and towns can compound the issues because of how close everything is, but then, transportation between people can be a lot easier because its a matter of walking, biking, or taking a bus, whereas living in the country or even suburbs in America requires a car and all the attendant costs.

There are downsides to country living, but I find myself feeling better out here, and this is where I would prefer to live.  I don’t deal well with the compact spaces, the alleys, all of the noise of a city.  The city spirits are nice enough to me when I visit, but after getting lost in Ann Arbor a few times and making plenty of offerings to Her just to find my damned car, it’s safe to say this isn’t the place for me.

But another part of it is, I think, the sheer density of despair that we’ve grown up with. At least, this is my experience, and my internal struggle regarding the current state of science & tech as commodities under global capitalism: this system has deeply entrenched itself in my country. You only get the benefits of scientific advances in medicine, materials tech, and automated services if you can pay for them. Human life is a utility, and will be cut off without a second thought if you get too behind on your bills. And that’s if you were born into one of the categories of people the ruling party WANTS to survive. The rest are consigned to ghettos and the prison-industrial system.

I understand how you only get the benefits of scientific advances in medicine very well, especially when I didn’t have insurance and had to buy, or ask my folks to buy, for my insulin out of pocket.  Holy fucking shit.  I need this medicine to live and it costs $260-$470 per vial, and that vial might last a month.  Survival being a function of what you can afford is baked into how we survive.  It isn’t a specific evil of capitalism, though how capitalism sharpens that knife on the bones of the poor is especially egregious and vile.

My culture has already imagined dozens of future-Earth settings for entertainment purposes where the capability to live comfortably and to improve one’s basic living is actually a universal right, in deed & not just in words. We have the means to achieve that before I breathe my last breath on this Earth. But I won’t see that world, or be able to give it to my successors, because an oligarchy of national figureheads and business leaders have decided they want to win this ridiculous numbers game that is capitalism, which has tied itself to all human activities in order to effect a stranglehold on humanizing endeavors.

This assumes a top-down structure that would be able to stay intact for future generations, though, and I’m not sure that is going to be the case, or could be even if everyone did get on board with universal healthcare.  What makes socialism work, just as much as capitalism and communism, and any other modern mass societal organizations that I am missing here, is the cheap abundant fuel to make all of the programs, companies, and so on able to work in the first place.  The assumption that we would have the means to provide such a future is in deep doubt where I am standing.  This is also why, while I am a huge fan of Star Trek and Star Wars, I doubt we will have such a future.

There’s a deep despair in my own mind and likely the minds of a lot of comrades who see tech companies colluding with fascist governing bodies to spy on political dissidents & community leaders, or to remotely slaughter brown & black civilians of other nations because they’re on the wrong side of a war over toxic fuel for outmoded machinery. It’s so hard to believe that we can wrest science out of the hands of entrepreneurs and energy barons who have become indirect warlords via the reach that sophisticated data & communications tech gives them. Our media is bent on national distraction & playing all sides against each other, another abuse of communications science that’s become background knowledge taken as given by most Americans I know under the age of 50.

I want to touch on this part in particular: “It’s so hard to believe that we can wrest science out of the hands of entrepreneurs and energy barons who have become indirect warlords via the reach that sophisticated data & communications tech gives them.”

We cannot beat them at their own game.  This is why I, and those in my family, alliances, clan, and tribe, are looking at going off-the-grid as soon as I can as much as I can.  They have less control over me the less control I give them.  This is why we need to reweave local industries with locally produced goods.  If we’re not beholden to giant corporations for the wool for our looms, then the power to produce them lies in our hands.  If we’re not beholden to conglomerates of companies for the foods we need to live, the power lies in our hands.  The more we empower our own the less power we give to them. Its full effects may not be seen within our lifetime, but that doesn’t mean it isn’t worth striving for.  A given community member may not see the full impact of a community garden on their community before they die, but that does not mean these roots are not worth planting.

We’re constantly reinforced in the belief that with technology comes commodification – if you can fly or drive an oil drill or fracking rig there, you can exploit anyplace to ruination for profit. We don’t get widespread coverage on, to give a recent example from the Paris climate talks, other countries in the Americas approaching 50% or more of their energy needs met with sustainable sources. The rest of the world outside of the villains given top billing in the U.N. are actually taking their stewardship responsibilities seriously, are both curtailing and evolving their technological sectors to mitigate harms perpetrated mainly by the Big 8. One can’t help but foster the impression that if we could just… just kinda sorta blast ourselves back into the Stone Age, the absence of the U.S.’s corporate-funded political maneuvering alone would leave so much more room for positive change.

I think that fostering the impression that ‘if we could blast ourselves back to the Stone Age then the US’s corporate-funded maneuvering would leave room for positive change’ is another form of delusion.  Countries like Japan, Brazil, and China, a few among many, snow the reality of things as we do.  China’s markets are coming unraveled, and yet the nationalist spin machine can’t twist the message hard enough that progress and good things are yet to come, even as the industrial economy takes a huge beating.  Brazil’s energy production is, in no small part, made possible because of massive damming operations which destroy indigenous peoples’ ways of life, and threaten the Amazon Rainforest Itself.

The problem with the sentence here, “50% or more of their energy needs met with sustainable sources”, is that it belies what is actually going on.  It isn’t 50% or more of their energy needs being met, it is 50% or more of their electricity needs being met.  The cars still require 7 gallons of oil per tire, the roads still require diesel to power the equipment and make the materials that makes and maintains roads, lighting, signage, and so on.  Actual costs of maintaining many ‘clean energy’ grids are actually quite environmentally destructive, and they’re stopgaps at best. When our usual methods of getting cheap abundant fossil fuels are moot, what then?  We’re largely no longer dependent on what was called conventional reserves, like the big oil fields that were in Pennsylvania and Texas and sustained us through our own production peak in the 1970s.  The Bakken shale oil fields started being tapped at high rates because they were positive in cost-benefit analysis when oil prices were high.  At $25 or so a barrel of crude oil, that evaporates.  There are only a handful of shale oil, tight oil, and other similar plays that even make sense to exploit, and the EROEI is relatively small compared to historical levels.  Hydraulic fracturing, aka fracking, and related fields of technology are not new.  They just were less expensive than other options for a little while.  The only way a lot of companies are making any money in the fracking business is leasing, and it’s a matter of time before this glut dies a horrible death in a bubble/bust not unlike the housing market.

We’re going to go to a time where less cheap, abundant energy and less convenient material goods are the norm. The questions that arise from this understanding, then, are:  When we will get there?  How will we get there?  Will it be voluntary?  What actions can I and my community take now to prepare?

Technology makes dissent & better world-building possible – Twitter and Tor relays are among the best tools of anti-establishment & radical organizers. The Internet is the only reason many of us know what goes on in other countries, what progress others are making with science & conscientiously deployed technologies, while we wax faux-nostalgic about “simpler” lives.

I cannot wax nostalgic about a time I’ve never known.  If anything, folks like me get accused of being romantics, Luddites, and similar things.  As I said before, technology is not a monolith, and I think we need to be more clear about what kinds of technology we are talking about.  Food-oriented technology such as those used in GMOs’ processes are different from other food technology and distinct from mechanical technology like combines, and permaculture techniques that use earth movers are using different technologies.  Natural builders using axes, chisels, snap lines, and rules for roundwood timber framing are using different technologies as well.

With the resignation of four top executives, Twitter may well be going away, and that needs to be watched since so much activism is done on its platform.  What kind of technologies will be called on to replace it, and if it will have the ability to do the work for activism Twitter did, will be a hard question needing answering.  Part of Twitter’s success has been that it is accessible by non-activists, who can spread the word through the media conglomerates attached to it.

Winamp Internet TV streaming is how I found out about peak oil in the first place, and I do a lot of research online. Computer technology is how I do a lot of communication, and I include my phone in that technology camp since my phone operates more like a computer with phone functionality than a straightforward phone.  I would mourn the loss of such technology, but I also understand that living with it less is becoming more and more a survival skill as cell phone companies cut back on maintenance, and State and local money is less inclined towards basic infrastructure.  It’s part of why I am working on retraining my handwriting skills, which, especially compared to my typing skills, are atrocious.

What enables utopian-monolithic understandings of ‘Technology’, especially ‘green future’, medical, computer and communications-based ones, are the myth of progress.  It’s a very nice image, but it is a poor map of a very beleaguered territory.

And as much as the nihilist in me would love to see the total collapse of bloated Western wealth machines & all their tech & infrastructure, I cannot in good conscience wish for, work magic towards, or participate in radical subcultures that turn away from the misery and death such a collapse would unleash primarily on people who were only captive to this system, not its architects.

I think that if a given person’s morality calls for this that is fine, but I hope that they, and the others who contribute to the ongoing conversation, understand that it no longer matters what our wishes are in this regard.  Sooner or later the fuel will cost more than we can put towards pumping it out of the ground.  Saudi Arabia is looking to sell off parts of its nationalized oil company, and it is the country with the largest oil reserves in the world.  Saudi Arabia has been doing more and more offshore drilling.  That is incredibly expensive, environmentally dangerous, and should push people to take note.

Sooner or later the resources for production will cost more than we can put toward extracting it out of the ground.  Copper mines are a great example of this and Chris Martenson explores this idea pretty well in this video.  This is keenly seen in places like the Bingham Canyon Mine in Utah, which is 2.5 miles across and 0.75 deep.  It’s a strip mine, the largest copper mine in the United States, and the deepest in the world, producing 0.2% ore concentration.  This means that, per 500 pounds of ore, you only get a single pound of copper.  This is simply unsustainable.  No, really, go look at the environmental damage in the Wikipedia article that the damn thing does to its surroundings.  Think on what Martenson says in the video above: look at how much energy and how many resources we are pouring into getting such little amounts of copper in return.  How long can we continue to justify these expenses?

It no longer matters if you are working towards dismantling the system.  The system is falling apart.  What is of utmost importance, in my view, is working towards building up communities that will last during and beyond the Long Descent.  Rather than staying tied to such a system, I am trying to mitigate the damage it will do to my tribe, my clan, my family, and my allies.  I cannot hope to save everyone, and I can only do what is within my quite limited capability to do.  Whatever I can do, though, is worth it.

This Greek proverb is part of the vision I hold for the future:

A society grows great when old men plant trees whose shade they know they shall never sit in.

We cannot do everything, but there is no reason for us not to do all that we can.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 5

December 31, 2015 4 comments

Having read, watched, and listened to coverage of COP21, I have to say I am utterly disappointed.  Not only were no binding agreements made, what was agreed upon will not effectively address the issues facing the world.  Per the COP21 website:

In 2015 COP21, also known as the 2015 Paris Climate Conference, will, for the first time in over 20 years of UN negotiations, aim to achieve a legally binding and universal agreement on climate, with the aim of keeping global warming below 2°C.

It failed.  There are aims, but nothing binding.  There is plenty of signed paper, but no promises.  There are plenty of goals, but no ambition to see them through.  Further, it gutted a lot of the binding agreements by placing things like this in the preamble.

KANDI MOSSETT: Right. So, there’s an article. When there’s language in the article, that’s legally binding language. And what they’ve actually done is taking out reference to indigenous peoples’ rights from the article and putting it only into the preamble, which is not legally binding. The same for human rights, the same for food sovereignty. There’s just different things that have happened in the text that—intergenerational equity is also in the preamble, so a lot of the youth are very upset as to what’s happening. And I think it’s kind of a shame that we’ve—actually, at the 21st COP, more than a shame, it’s a crime that we’ve taken a step backwards by taking out the rights of indigenous peoples.

 Not only are there no easy answers, there is no plan for addressing climate change on a global level.  So too, there is no global plan for addressing peak oil.  There are only a few places where peak oil and climate change are being actively addressed on a regional scale.  The same with a State or provincial scale.  The most action I have seen and continue to see addressing peak oil, and climate change is within local communities, whether these are tribes, clans, counties, cities, towns, intentional communities, or individual families.

It is incredibly easy to look at this failure of leadership and the impending impacts of peak oil and climate change, to read JMG’s latest piece summarizing what is facing us, and simply fall into despair. I am going to encourage anyone reading this not to do that.

Go to the Gods.  Go to the Ancestors.  Go to the vaettir.  Ask Them for help to do something to address this.  Go do magic.  Work magic to address this.  Go learn and study.  Put your hands to whatever you are able to do.  Organize where you can.  Do what is within your power to do. Do something with those emotions.  Do not let them sit idle.  Use them as fuel.

Grow what you can where you can.  Preserve knowledge wherever you can.  Distribute knowledge where you can.  Learn a skill or learn a trade if you can.  Every single bit helps.

The idea that we will not be able to get out of the Long Descent without casualties has come up a couple of times in the comments in this series of posts.  In every documentary on Youtube I have watched, the idea population decline will, at some point, come up.  It seems expected that we will somehow be able to keep on preserving our ways of life that allow us in America to use 25% of the world’s resources when we are 5% of the overall population of the Earth.  It seems expected that we can just ‘run things on renewables’ when it comes to Q&As at the end of a good many of these lectures, some desperate variation on the bargaining aspect of the 5 Stages of Grief.  When we haven’t invested shit into our infrastructure, into renewables, or into any other way of life but the ones folks are living right now.

People are going to die because of climate change and peak oil, and there is absolutely nothing that we can do about it.  Whether because of the hubris and neglect of corporations, the incredibly tight controls or severe lack in industry standards with the government, laziness or panic or inaction on the part of the average citizens, our opportunity to stem the tide of these things passed us by well before Morning in America was the rallying cry of the Reagan administration.  Carter tried to be straightforward and honest with the American people on these matters, and he was a one-term president, mocked and roundly criticized for his stances.  No one has tried this and won since.  We are now faced with a world which will see us in the Long Descent as John Michael Greer calls it, the Bumpy Plateau as Richard Heinberg calls it, or the Collapse, as Chris Martenson and Jared Diamond call it.  The end of cheap, abundant fossil fuel is coming, climate change is occurring, and yet we still can affect change on the local level.

I ran across this idea from Michael Ruppert across several of his lectures:

Let us say that there were people on the Titanic who knew that an iceberg was going to hit it, and the Titanic would sink.  These people know there are not enough lifeboats, but that there is time enough to make some in preparation for the disaster that is coming.  There are three kinds of reactions to these people.  The first are those who say “Oh you’re just a doom-sayer.  I’m going to go back to the bar for a drink.”  The second are those who panic, wide-eyed and run around crying out “What do I do?  What do I do?” but do not address the problem.  Then there are third, who say “Let’s get to work on building some lifeboats” and get started working on it.  As with Ruppert, I suggest we work with other lifeboat builders and not waste our time with the first two groups of people.

This means ceasing to fight with those that think global warming is a fraud.  This means not arguing with those who adamantly do not accept the reality of peak oil.  This means ceasing to waste time on folks who want to talk, but not do.

This means getting proactive wherever you can in your life and community to address peak oil and climate change.  This means doing whatever research, reskilling, growing, learning, accumulating of resources, and making community ties now wherever you are able as you are able.  This means reorienting your life in whatever ways that you can so the Long Descent is easier to deal with.

This means that there are people out there for whom it is not worth your time to try to save.  Not that they are intrinsically better or worse than you.  It means that these people will be an impediment to you doing things to actively work in ways that will better you, your family, and/or your community.  On a practical level, the people not willing to build lifeboats with you are simply not worth your time to try to save.  You can love your family, your friends, your neighbors, and they all can be impediments or allies in the way of where you need to go, and what you need to do, to ensure you, yours, and future generations are able to survive.  These are not easy things to think about, and I appreciate that, but if you have put off thinking about them, now is the time.

What I am not saying is “you should not worry about the non-lifeboat builders” or “you should be totally okay with this”.  I have folks in my family who want to pretend that everything will be fine, or technology will find a way.  You know what?  I don’t stop loving them.  I don’t stop wanting them to end their addiction to oil, to join a community effort, even if it isn’t mine, to address peak oil and climate change.  I don’t stop wanting them to change their mind, but I also realize that, after a certain point, all I am doing is wasting our collective time by trying to get them on board.

Hell, in talking with my grandparents on my mother’s side, both realize just how hard of a time ahead we have.  All I can do at this point is ask as many questions as I can of them for how they got through the hard times in their lives.  To ask them how their parents got through the Depression and how they got through the Oil Shocks.  I pray that I get as many old tools and machines that my grandpa collected from garage, estate, and auction sales, as I can.  It’s my hope to put these still-functioning tools to work again.

I cannot offer hope or comfort, outside of “We have time to prepare” and “Better ways of living with the world are possible, and within our ability to do.”  With the coming Long Descent coming, I find comfort in the words of Arundhati Roy:
“Another world is not only possible, she is on her way.  On a quiet day, I can hear her breathing.”

The work of addressing peak oil and climate change is working to hear these messages, and put them in to action.  We have work to do, and each will need to decide in what ways their energy and time are best used.  I pray that your efforts succeed.  I pray they pave the way for others to succeed, for all of us to survive, and thrive.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 4

December 21, 2015 9 comments

I had not planned a fourth part to this series, however, I was hit by something as I was sitting and experiencing this beautiful rendition of The Sound of Silence.  I went back to thinking about the series of posts that I have been writing lately on consumerism and peak oil.  I was thinking in how my father and I were sitting in the basement while he was smoking after he teared up while listening to it on Youtube.  He explained to me that he had had a lot of friends buried to that song, and it occurred to me to ask him a few things, among them, what songs he wanted to have at his funeral, and if it would be okay if I kept his skull.  This song and yes were among his answers.

We have such an odd relationship with death and endings in this country.  While there is a cyclical nature to my religion, there is a linear one in my father’s, and the predominant mythological/cultural narratives American society tells itself are, likewise, linear, for instance, the myth of progress.  It is very hard for folks to envision things past a certain point.  It’s not the main reason I connect The Sound of Silence to my work with peak oil, though.  No, what I connect with is one the overarching messages I get from the song.  That our things overtake our sense of self, connection, community, even the place of our Gods.  The lines that stick with me the hardest are these:

And in the naked light I saw, ten thousand people, maybe more
People talking without speaking, people hearing without listening
People writing songs that voices never shared, and no one dared
To stir the sound of silence

and this one:

And the people bowed and prayed to the neon god they’d made
And the sign flashed its warning in the words that it was forming
And the sign said the words of the prophets are written on the subway walls
And tenement halls, and whispered in the sounds of silence

This song sticks in my craw, especially lately, especially because of the dearth of silence I see in the needed conversations on peak oil and climate change.  That we have become overtaken by our things, that our need to have things have supplanted our need for connection.  That the very means by which we enjoy this very song, or as you, the readers read the words, or I as I type them, is all part of the collective death knell of modern human civilization.  This is so discomforting, that, like conversations on death, it is a taboo, a thing we dare not speak or give word to, lest we sound crazy or we dare to step out of line and suggest that another world is not only possible, but absolutely fucking necessary.  It is taboo, echoing in the well of silence.

The other reason this post kind of spoke up and said “Hey, write me,” is because of a comment from PSVL on Part 3.  While I did address e in the comments, between being prompted by The Sounds of Silence and the comment itself, I felt that e was right.  We do need to talk more about folks who aren’t able-bodied facing a future in which cheap, abundant fossil fuels are no longer available, and as a result, neither will our life-dependent medications.  Some of this will be retread of the comments, and some will be me responding having stewed on things a bit.

I wanted to respond to eir’s first and last points to start with:

While I think this is all good, I’m still utterly unimpressed with–and am downright horrified by–the attitudes of JMG, and certain other anti-capitalists we know of in refusing to address the situation of folks like yourself and myself who rely upon medications produced by corporate capitalism for our very lives, that (at least in my case) I won’t ever be able to wean myself away from, short of a miracle, and those are thin on the ground these days. By JMG, when I brought this up, I was told “Well, everyone has to die sometime”; and by the other, I got outrage that I’d ask that question, was told I’d be taken care of, and then was given no details or anything on how that would actually take place in his self-congratulation over how caring and compassionate he was toward poor non-able-bodied sods like me (in ideal, anyway).

and

The amount of privilege that those who practically glorify this matter and their “responsible” lifestyle in response to it enjoy by being able-bodied (at least for the moment) in these discussions is quite frankly disgusting.

I wish someone would actually address that.

No one from the Peak Oil movement that I know of or consistently refer to takes any kind of pleasure or glory from this being the future.  We can, however, enjoy the processes we go through to prepare for a power-down future, and make the Long Descent as pleasant as we are able in the meantime.  We can connect with community, create art, learn skills, write books, teach, and pass on knowledge.  To my mind, it would be better to glorify this responsible lifestyle than to pretend that the one that is touted by American society as ideal is at all sustainable or has a future.

I more or less stand by my original answer to em in this regard.  There is no answer for us coming from established sources.  Since we cannot control funding, research, dialogue, or the larger-scope top-down issues of addressing peak oil and climate change, or the associated complications of peak oil, climate change, and the therapies, medication, and other things that keep us alive, there are only local-level answers I could hope to give. Unless we do work on trying to find replacements for our medications now, or if we can attain some kind of homestasis in a sustainable manner that allows us to live in a powered-down future, a good number of us are outright screwed.  The truth of the matter is, that I don’t think anyone in the Peak Oil communities, or the anarchists, the permaculturalists, the government, researchers, or anyone else for that matter, has an answer for people who are this dependent on medication, therapies, and so on that are only available to us because of the energy output of fossil fuels, and all the industries it is used to run and make products for.  What methods there may be to address our needs in the face of peak oil and climate change, such as alternative therapies, herbal medicines, and tradition-specific medicinal approaches, may well have to be approached from a trial-and-error perspective rather than a rigorous scientific one if things speed up quicker than I am anticipating.

Addressing this from a different angle: what happens to the home healthcare industry (of which I am a bottom tier worker) when the downward slope of the Long Descent makes itself apparent?  It will disappear.

The result of that is nothing short of horrible.  There are clients, consumers, and patients within this industry that fully rely on people like me to give them care, to feed them, clean them, and so on.  What happens when the means by which we are employed vanish?  Some folks will soldier on, doing what they can until they have nothing left to give.  Most will leave.  This will leave the government and families a couple of options, assuming these folks have any family alive.  They can take them into their homes, set up institutions or like apparatus again, at least for a while, or leave them where they are.  Not an easy thought, and certainly not something I like to write about.  However, there we are.  Unless communities start coming together and addressing climate change and peak oil now, and addressing the issue of access to healthcare, this is the horrible reality we will be facing.

I’m paid about a dollar above what a crew member at McDonald’s is paid.  When I/my community gets land and we’re established, my plan is to leave this industry.  Not because the people I served don’t deserve the services, not because they are lesser than I, but because my tribe, my people come first, and the kind of work that will be required to make such a thing work, much less be successful, is a full-time job.

For those who stay in this industry, with as little investment as there is in health care, things will get even worse if communities do not actively come together to bolster and improve these services.  Many of the local movements I addressed in Part 3 may be able to address needs on a local level if they plan for it. I don’t, however, think they will be able to address all needs.

Please, though, do not think I am giving folks a pass on this.  This does need to be addressed.  Taking care of the folks who cannot care for themselves is a humane thing to do, and it requires our consideration for how best to do so.  It is also not a cruelty to say “These are our limitations due to budget, space, etc. What can we do to solve this problem?  Who can we look to for help?  How can we best serve these members of the community?  If we lack the means to serve these people effectively, what can we do?”  That, I think, is key: these aren’t just clients when this goes from a company and its employees doing a job into a community coming together to work on how best to serve these people.  They’re community members.  They have Gods who care for them, Ancestors who care for them, and live among the vaettir.  I am no less than an able-bodied person for my diabetes.  Likewise, those I serve in my current job capacity are no less a person than I.

I have a vested interest in seeing non-able-bodied and disabled folks taken care of.  I’m a disabled person (diabetes, asthma, ADD), and so is my son and my wife.  People I care deeply for, who are chosen family and friends are non-abled and disabled.  Hell, if my tics (which I’m now taking an anti-seizure medication for) get any worse, I may need a lot of help someday.  It’s in my interest and that of my families’ interests, and going outward from there, in my community’s best interests to have a vibrant, viable, and sustainable community that can care for its own.

The basic questions of infrastructure, and the points I raised in the previous three posts will still be factors that will need to be addressed in some manner.  Without these addressed, the job of those who remain or become caretakers, home healthcare workers, and so on, will be that much harder.  Transportation, medication, and compensation will all need to be looked at on a local level.  The same with the costs of healthcare, short and long-term.

We will have to take a hard look at what we can afford to do with what we have where our communities are.  We will need to do this now and in the future in a world where resources are already hard to find, becoming harder and more environmentally and financially costly to find, refine, and produce. We wouldn’t be seeing companies looking to hydraulic fracturing, deep-water drilling, arctic oceans, or tar sands oil if we had a whole lot of low-hanging fruit left.  The EROEI (Energy Returned On Energy Invested) doesn’t make sense without high oil prices, and all of them are incredibly environmentally destructive to boot.  Look at the BP Oil Spill in 2010 in the Gulf of Mexico, the ongoing damage to Alberta, CA with the tar sands strip mining and extraction, and the ongoing damage being done in the Marcellus Shale area of PA.  The only reason any of these more expensive, and thus lower EROEI methods of fossil fuel extraction, refinement, and use, have gotten any traction was the incredible explosion of oil prices and dropping supply.

When/if a big crash comes during our lifetimes, we’ll be some of the first casualties, as soon as the last of the insulin in the fridge runs out. Simple as that, unfortunately. Nothing anyone has ever said on these topics convinces me of any other possibility, because no one has ever floated any other possibility (other than the idiots I heard several years back who said “That’s why we’re raising cattle, so I can go on beef insulin.” Uhh…unless industrial levels of beef slaughter are taking place, not enough insulin will be produced, dummy, to sustain your life, and your little herd of twenty cows will not last you even a year for that) which is remotely viable.

As I said in my comment, I’m of the opinion/understanding it is not a matter of if, but when. I see one of two general outcomes.  The first, is that the economic house of cards comes to crash and all the lack of investment our country has collectively made in its infrastructure comes home to roost, as we’re seeing in places near where I live such as Flint, MI or the poisoning of the Kalamazoo River by Enbridge Energy.  The other is that peak oil will slowly suck what life remains from the country via increasing energy costs exacerbated by our lack of investment in infrastructure, and lack of preparedness for a powered-down future. I believe a combination of these two scenarios over a period of 20-50 years, maybe longer if more folks get on-board, is most likely, since the economy is almost entirely dependent on fossil fuels to do anything.

The only way that massive volumes of insulin are able to made is because of the meat and medical industry.  We can only do so much on a local level, especially in a powered-down future where the fossil fuels that helped a lot of folks to live goes away.  There’s only so much folks are going to be able to do, grow, or make.

And that you, I, and all of the polytheists in the U.S. and the world can’t actually do anything to stop or change this situation, no matter how local and active and right-relational we get with other things related to this situation might be, makes me absolutely angry and hopeless over this situation.

I liken this situation to Fimbulvinter and Ragnarök.  This is a situation that may have once been preventable, but it is one that we now face without that ability.  We can look forward, grim or joyful, but It is coming to meet us and we, It, through the weaving of Wyrd.  The big difference between The Long Descent and Ragnarök is that the Aesir, Vanir, Jotun, our Ancestors, and the landvaettir are with us should we be willing to ally, and will help us face this future if we are willing to do what we can where we can.  We’re not just living for our survival.  We will help to leave a world in which Lif and Lifthrasir can survive and thrive in.

So, I make of my anger, and times where hopelessness hits me, an offering to my Gods, Ancestors, vaettir, and communities. I make of my education on how to live better with and upon Jörð and my other Gods, my Ancestors, and the vaettir, as an offering.  I make of the work I put my hands to as an offering.  I will keep going on, and do what I can to this end for as long as I can.  It is my duty.

A Polytheist Reflection and Response to Convenience, Consumption, and Peak Oil Part 3

December 20, 2015 14 comments

It is easy to understand why convenience is currently winning the hearts and minds of American consumers.  This has much to do with lower upfront cost to the consumer, while the consumer is able to put it out of their minds that much of the convenience we expect and pay for comes at the cost of someone else’s life, livelihood, home, and abysmally low pay or slavery.  Follow any given ‘cheap’ product, and you will find a pipeline of suffering for the animals and plants involved.  Look at any major clothing line or electronics company.  The neodymium mining poisoning Inner Mongolia, the gold in Nigeria in which there are children going blind and infertile, countless countries whose citizens labor for Nike, Gap, and Apple at slave wages or are slaves.  Lots of people are dying just to get a bit of the stuff out of the Earth, make a piece of clothing, or make another electronic gadget that feeds into these systems that keep products cheap for the consumers while costing a lot of people their lives, land, and sovereignty.  It happens here, too, whether you look at New York City’s garment district, falling wages for what once were solidly middle-class jobs, or the paltry amount, around $39,000 or less, that a lot of chicken farmers make per year.

The costs are hidden from the American consumer in terms of jobs, too.  Think about it. When was the last time you heard of a cobbler?  When was the last time you knew the person or the people who made your shoes?  Your clothes?

Resilience does not just mean that the system is preserved in a healthy way, but that people, and the environment are too.  Resilience in our own relationships, economically and personally, mean that we need to reweave our interdependent lives with one another here.  Recognizing that the child labor of a gold mine is wrong; it is another thing to divest ourselves from it as consumers.  Recognizing that there is blood on the diamond trade is one thing, but refusing to buy diamonds at all is a whole other story.  Recognizing that we do not want to support sweatshops or we want to buy American is easy to say, but it is in supporting better ways wherever we can that real change is made.  Resilience requires actions to preserve not only our relationships, but our own integrity as well.  Resilience is an active choice, an activity, and a way of living.  So too, is convenience.

This issue comes up quite a bit when the conversation is about something like the consumption of meat.  Most of these conversation are, themselves, red herrings.  What all of these various issues boil down to, is that so much of human labor and what used to be a lot of animal labor, are now done by increasingly convenient, complex machines which are able to be made because of cheap, abundant fossil fuels.

Think about it.

Whether the fumes choking cities, the heating of our planet via CO2, the plastic choking the oceans, the mounds of human, animal, and plant grief in places all over the world, the only thing that allows these cogs to move at all is cheap, abundant fossil fuels.

The only reason the meat industries are any kind of threat to the environment are because of the fossil fuel powered trade, transport, and machines that allow for the CAFOs and other industrial food/feedstock/animal raising/slaughtering operations to remain economically viable. The entire life cycle of the meat industry, the agricultural industry, and countless others, including the aforementioned on-demand delivery services, depend on tenuous, fragile systems.  From the truckloads of meat, plants, etc. that crisscross the country, wrapped in petroleum-derived plastics, shipped using incredible amounts of diesel delivered on petroleum-derived/made asphalt, kept cold using natural gas, coal, or oil-powered refrigeration technology in the holding areas, distribution centers, supermarkets, and consumers’ freezers/refrigerators, then cooked by means usually powered by coal, natural gas, or oil.  Keep in mind as well that the gas, coal, and oil that keeps the economy and trade moving, that lubricates the countless machines of capitalism, consumerism, trade, and industry, are all looked for, found, extracted, mined, processed, and refined, then transported and burnt, largely by diesel-powered machines.

Meat production itself is not the problem.  Rather, it is the means by which this incredibly wasteful cycle of goods, services, and means of production are kept afloat. That doesn’t mean that our meat consumption isn’t a problem, but it pales in comparison to the things that make such consumption economically viable and reduce the ability of smaller farmers, ranchers, and growers to support themselves and their communities. It’s the same cycle that enables the wholesale destruction of the environment in places that mine for rare earth minerals, like Nigeria and Inner Mongolia for things like gold and neodynium in order to continue cycles of consumption of things like the very laptop I’m typing on. None of the components that make this thing up, nor the power it uses to remain on, or the Internet itself, is without deep costs to the environment.

If we want a healthier relationship with meat, some peoples’ options are to simply stop eating it. That’s fine. Some simply cannot do that. A healthier relationship with meat doesn’t mean that all meat eaters just wholesale stop eating meat, it means developing better relationships with it, supporting local farmers/ranchers, and businesses that employ folks close to home and close down more of that big cycle of consumption I mentioned above.  If I want be healthier, my option is not to stop taking my medication right now.  It means I need to develop healthier relationships with my body and food, and work to get off the medication I can.  If we want healthier relationships between farmers, ranchers, markets, crafts, industries and the people they are made for and use them, we must make the effort as people regardless on which part of the relationship we are, to make things better so we all are more resilient, and our communities more stable.

Convenience today is predicated on cheap, abundant fossil fuels.  Peak oil won’t just bring challenges to our economy, it will stop its ability to move and expand.  Given how brittle our international economic and trade systems are, back in 2008 what nearly took down the house of cards was a housing and financial bubble combined with the soaring price of crude oil. That was a warning that should have shook all of us out of the mindset that we could avoid dealing with the problem of capitalism’s need for exponential growth to sustain itself, and the resultant use of energy to make that happen.

Peak oil is the bar that sets the hard limits to growth.  You cannot grow an economy at the scale we are used to if the economy cannot be empowered to function with cheap fossil fuels.  Peak oil is especially problematic for the United States, since we’ve given over almost all our transportation needs to diesel and gas powered vehicles, vehicles which deliver all of our goods, from food to medicine, from surgery supplies to toilet paper.  Our train system is deeply underfunded and barely adequate to deal with what is already on its rails.  Our bridges are falling apart, as are dams like this one, which is holding back water from 431,000 people in Texas.  We have basic infrastructure problems that need to be addressed.  My point here is not that we cannot address peak oil, but that top-down approaches from the federal government will not be adequate, and any response would be slow, at best.

What about regional responses?  With basic road funding here in Michigan taking the better part of a year just to approve funding (about half of this based on tax cuts, mind you, not raising revenues) on basic maintenance, there is little hope that there would be a top-down response commensurate with need, let alone enough to handle an emergency.  It is not that top-down approaches are not desirable, but that in all likelihood they will be too little too late, piecemeal, or simply lacking in their ability to deal with the situation.

So many of us who have chosen to deal with the problems of peak oil and climate change do so on the local level because that is where we can affect change the best on a practical scale.  It’s the permaculuralist that sets up shop down the road, growing food on their 2 acre plot.  It’s the charities, like Growing Hope and the Fair Food Network in Detroit, that increase peoples’ access to good, healthy food while teaching them how to grow it.  It’s the Transition Town Network, Reskilling Festivals, and Strawbale Studio that works on teaching folks how to do things, from arts and crafts, to making our own homes and growing our own food on a more local level.  These provide folks opportunities to make contacts who will sell to others who do not have the skills or space to do so.  It is not that peak oil is insurmountable, but that the ways our economy, industry, markets, crafts, and food production functions are inadequate to addressing the issues peak oil presents to us.

Peak oil represents a very stark choice.  We can keep trying to make this unsustainable way of life work for a little while longer, or we can learn to live with LESS (a term coined by JMG meaning Less Energy, Stimulation, and Stuff) and work towards a future in which our generation and those after have the abilities, skills, and resources to meet the challenges peak oil and climate change are going to bring.

This choice is why I am looking to engage in another way of living.  I am inspired by my animist and polytheist worldview to live in good Gebo with the world, with Jörð, Freyr, Gerda, Freya, our Ancestors, and the landvaettir.  I am inspired by my Gods, Ancestors, and vaettir to live better with this world, and to live with Them, and alongside Them, and help to bring forward a better future.  I am inspired by my animist and polytheist worldview and religion as a Northern Tradition Pagan and Heathen to align myself within this world and to this world in a way that benefits us both.  I am inspired by my work and role a Northern Tradition and Heathen shaman and priest to do these things as part of my duty to the Gods, Ancestors, vaettir, communities I serve, and the generations to come.  To not only be different in how I consume, but to be different in what I do, and how I give back to this world.

I view it as my duty to my best in this regard.  Duty to my Gods, to live well in the world, and within a community of folks dedicated to doing well by our Gods, Ancestors, and vaettir.  Duty to my Ancestors, to live well and help raise the new generations with care, and with the skills necessary to face peak oil, climate change, and the challenges they present us.  Duty to my vaettir, including the landvaettir with whom we will live upon, align and work, live with and build good relationships.  Duty to the Warrior Dead who gave Their lives so we could live, the Military Dead to honor Their sacrifices and to teach the future generations their stories so They are not forgotten, and the other vaettir with whom we share this world, that we may come into better alignment, and relation.

I have no illusion that I alone, or even a small community can stop climate change or peak oil, but we can address it within our spheres of influence.  My hope is that it inspires action in others, and ripples through the communities we touch and weave with.  At the least, the next generation we raise, inspire, and welcome will be better prepared to deal with the impacts of climate change, peak oil, and the challenges we have yet to see that will come from them.  At the most we can inspire and promote local resiliency and ties, a refocus of national action on these things, and perhaps worldwide change in how we address peak oil and climate change.  If nothing else, we will improve our small community’s lot while honoring and working in better concert with our Gods, Ancestors, and vaettir in this work.  I can think of no better reason to pursue these goals than that.

 

Part 1 of this series is here.

Part 2 of this series is here.

For other explorations of this topic, look here:

The Religious Implications of Peak Oil

Where is the Ground?

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