Thursday, October 8, 2015

Grieving over Growth

If we were accustomed to thinking of a human being not just as a naked ape or a fallen angel but as a man-tool system, we would have recognized that progress could become a disease. The more colossal man’s tool kit became, the larger man became, and the more destructive of his own future.
—William R. Catton, Overshoot: The Ecological Basis of Revolutionary Change (1980)
I’ve never had a guest post on this blog before. But as soon as I read this comment by Gary Gripp on Facebook, I wanted to share it here, with just a touch of editing here and there. Many thanks to Gary for permission to reprint this eloquent and thoughtful mea culpa from his generation to billions of as-yet unborn people, who will look around and ask why they were left so crowded on such a devastated planet.
Gary Gripp, guest blogger extraordinaire

BY GARY GRIPP, to a future generation:

Everything central to our way of life is in the growth mode: the banks, the corporations, all our extractive and service industries, and, not least of all, our population. More people means: more willing buyers of homes, cars, electronic gadgets, and all the trappings of modern life. More jobs, more prosperity, more everything.

More, more, more. It is in the interest of banks and corporations, as well as businesses large and small, that the market for products continues to grow. More, more, more. Grow, grow, grow.

Smoky skies from wildfires this summer [Flickr page]

On a finite planet with degraded natural systems and diminishing natural resources, this growth imperative, built-in to our systems and into our lives, is an irresistible force coming up against an immovable object. It is us hitting a wall, and doing so at speed. More and more people in my time now see this crash coming.

Of course, there is also plenty of willful and studied stupidity on this subject. But here again, consider the incentives. As we spend down the last of what is left, there are still fortunes to be made.

And it is not only the power elite who gain by the liquidation of natural systems as we turn the Earth inside-out and upside-down in our frenzy to mine everything that can be mined. We are all implicated, all more-or-less willing accomplices in this final dismantling, because we are dependent on all these systems. Not only for our improvident lifestyle, but perhaps even for our very lives.

It would seem to make perfect sense, given our trajectory toward doom, that we should reverse our course as quickly and completely as we can. One way to do this would be to de-grow our population. Another would be to make far fewer demands upon this ailing and injured planet. Doing both at the same time would be better yet. But there are a few problems with this obvious fix, not the least of which is our agricultural system which–(get this now)–takes ten calories of energy (by way of cheap oil) to produce one calorie of food energy to power people.1

The industrial agricultural system has been in place for less than three quarters of a century, but it’s responsible for more than tripling our population in that short time. Without the high-grade energy of cheap oil, there could never have been more than seven billion of us. But the fact is: There are more than seven billion living human beings.

Sunset on nature, with endless commerce rolling by [Flickr page]

And what individual, or group, is going to take the responsibility for whittling this untenable number down to size? Even if all seven billion of us could agree that our numbers must be reduced, which we emphatically do not, how would we go about implementing this concerted will that we do not have?

Or let’s say that we could all agree that we wanted to live under a no-growth steady-state economic system (for which, again, there is, emphatically, no agreement). What would happen to all these interlocking systems–in which we are invested and enmeshed–that only work under conditions of growth, and falter under contraction? We really don’t know exactly what would happen, because non-linear complexity is involved. But it is a good guess that it would look quite a bit like dominoes falling, and they’d be falling on us.

I want you to understand why it is, when there were at least a few of us who could see what was coming, that we did nothing, or next to nothing, to slow this juggernaut down. I can see where you might be harboring bitter resentments against those who left you a world so broken in so many ways.

I don’t know if you yourself hold the value of intergenerational justice, but if you do, you will likely feel that you have been thoroughly betrayed. And you have, but not out of malicious­ness; not even out of in­dif­ference–at least not com­plete in­dif­ference. I per­sonally know individuals who feel strongly that we are doing you a terrible injustice, and we are.

But I want you to realize that we really didn’t have a choice in the matter. Whatever little any of us might have been able to do on your behalf wasn’t going to be nearly enough, because this growth catastrophe is systemic.

Rough road ahead [Flickr page]

We are all invested in these systems, one way or another, and have grown utterly dependent upon them for whatever there is left to value in human life. The thing is, almost none of us can see how we could possibly live without them–and truly almost none of us could.

The bind we are in is this: It is suicidal to go on as we are, and it would be suicidal to stop, and collapse all these systems that support our lives. Most of us live day to day, putting one foot in front of the other, more or less on automatic pilot, taking whatever satisfaction we can from our life in bondage to these systems. Even if we realize that something vital to our being has been taken from us, and that our lives are hollow, this is still all we have: a life of sorts. Your life, on the other hand, is mere conjecture, a phantom in the mists of a future that may never arrive. And so we go with what we know, in the here and now.

Would you, in our place, behave any differently?

———
Gary’s comment was in response to this Facebook post by Erica Velis, which linked to a sobering photo essay about overpopulation in The Guardian, April 1, 2015. I am “welcome to reprint this fragment,” he said, “which is part of a book I am writing, and is addressed to some future generation, because few living today are ready to hear what I have to say.”
The pictures with Flickr links are my own, and you can click on them to enlarge, as usual.

Notes


  1. See Michael Pollan, “How to Feed the World,” Newsweek (May 19, 2008), reprinted at michaelpollan.com/​articles-archive/​how-to-feed-the-world

 

Tuesday, September 22, 2015

The Forgiver

For we, like children frightened of the dark

Are sometimes frightened in the light–of things

No more to be feared than fears that in the dark

Distress a child, thinking they may come true.

—Lucretius, On the Nature of Things, c. 50 BC, tr. Ronald Melville.
Forbidden fruit: The new Receiver tries to do some giving.
Review: The Giver by Lois Lowry. Houghton Mifflin (1993). Movie adaptation produced by The Weinstein Co. (2014).

The other week, I watched The Giver on DVD with my wife and a few of my kids. It’s a 2014 film adaptation of Lois Lowry’s 1993 book about a future collectivist society that does away with all but a bland, utilitarian remnant of human emotion and ambition. “The community” has even eliminated history from the minds of its people, with one significant exception.

A single chosen individual, the “Receiver of Memory,” is designated to take care of recalling past civilizations and events. This exalted and burdened person is set apart with an exclusive collection of books and memories, which he keeps to himself except to cryptically advise the Elders in their decision-making.

Eventually, the Receiver takes on an apprentice, to whom he passes all that knowledge and memory. The selection of a new Receiver “is very, very rare,” as the community’s Chief Elder tells her community at the Ceremony of Twelve,1 where young people are being assigned their occupations with much fanfare, and without any say in the matter. “Our community has only one Receiver. It is he who trains his successor.”2

The story’s hero, Jonas, is named as that successor. “I thought you were The Receiver,” Jonas tells him during their first teaching session, “but you say that now I’m The Receiver. So I don’t know what to call you.” Call me The Giver, the old man says.3 And from him Jonas goes on to learn some amazing and troubling things. His life will never be the same again.

———

Around the end of 2010, one of my daughters had been assigned the book in school, and I wound up reading it myself. At the time, I was in the early stages of researching the doctrine and history of my old church. The things I was starting to learn would turn my own life upside-down and result in my first book, An Examination of the Pearl, about a year later.4

I was stunned by the parallels between Lowry’s sheltered, intellectually stunted community and the “Kingdom of God” in which I’d been struggling. After a lifetime as one of “God’s children,” I’d finally started to look at my odd little church in a clear-headed way. What I was seeing disturbed me a great deal, and so I put together a listing of church writings with footnotes stating some of my concerns. I had it printed and bound into a dozen softcover copies that I shared with a few friends in the church. Oops.

In September 2010, I was hauled before the church board of trustees and preachers for a stressful, coercive, and emotional meeting about my little copy-shop book. “Are you really believing?” I was asked. Beyond some concern about how I could dispute what “God’s Word” teaches regarding Adam and Eve and Noah’s Ark, there wasn’t much substantive discussion of what the book actually had to say. It was mostly about me for having said it.

Repent or Else

They told me the book was an expression of my doubts, which would have been best kept to myself or private conversations. It could be dangerous if it fell into the wrong hands, they said. It would leave the impression among outsiders that there are dif­ferences of opinion in “God’s Kingdom.” And it is certainly not something that believers should be reading. After over two hours of this, the meeting concluded with the understanding that I was to retrieve copies of the book.5

Just a few months after that experience, here I was reading about a closed community of myriad rules and “appropriate remorse” and public apologies, where uncomfortable history was extinguished from memory, where intractable rule-breakers were released to “Elsewhere.” And I was seeing a frightful near-future version of myself in Jonas, not some lofty hero but simply a wide-eyed seeker of truth–unable to tolerate cen­sorship and propelled by an irresist­ible call to look at reality, at long last, come what may.

Comparing Lowry’s all-controlling community with Christian funda­mentalism doesn’t seem to be a unive­rsal or even a com­mon interpretation of her book,6 but she would be happy to let me keep it as my own. “A book, to me, is almost sacrosanct: such an individual and private thing. The reader brings his or her own history and beliefs and concerns, and reads in solitude, creating each scene from his own imagination as he does.” And I was certainly interested to see her recall a “man who had, as an adult, fled the cult in which he had been raised” telling her “that his psychiatrist had recommended The Giver to him.”7

———

The first thing that jumped out at me was the rigid structure of rules that govern life both in Lowry’s dystopia and for the “believers” in the Laestadian Lutheran Church. Community members are careful to maintain “precision of language,”8 while believers do not swear, tell dirty jokes, or speak light-heartedly about faith matters. Each family unit of the community receives two children–no more–while believing parents are to accept as many children as they are “given”–no less. Community girls are instructed to keep their hair ribbons “neatly tied at all times”9 while believing girls are instructed not to wear earrings, make-up, or spaghetti straps.

Even a minor rule like the one against bragging (there is “never any comfortable way to mention or discuss one’s successes without breaking the rule against bragging, even if one didn’t mean to”) is best followed by steering clear of occasions where breaking it would be too easy.10 Thus believers have restrained themselves from playing violins in orchestras where they might get “puffed up” in their talents, even if they would just be one of many players helping to produce one of the few types of music to which they can listen in good conscience. Thus many an athletic Laestadian boy has walked home while his unbelieving sort-of friends go off to football practice. God’s glory must not be given to another, and the world cannot become too close.

And then there are those Stirrings, which begin for young Jonas with a dream about a girl his age. He describes it to his parents during a “sharing-of-feelings” rap session they are expected to do over dinner each day. (“Be free,” the board members would tell us during the many congregational meetings of my youth.) In the dream, he and the girl were in front of a tub in the House of the Old, where the elderly get cared for in their final days.11

“I wanted her to take off her clothes and get into the tub,” he explained quickly. “I wanted to bathe her. I had the sponge in my hand. But she wouldn’t. She kept laughing and saying no.”

His father asks Jonas about the strongest feeling he experienced during the dream.

“The wanting,” he said. “I knew that she wouldn’t. And I think I knew that she shouldn’t. But I wanted it so terribly. I could feel the wanting all through me.”12

His parents look at each other and Jonas is then told about the Stirrings.

He had heard the word before. He remembered that there was a reference to the Stirrings in the Book of Rules, though he didn’t remember what it said. And now and then the Speaker mentioned it. ATTENTION. A REMINDER THAT STIRRINGS MUST BE REPORTED IN ORDER FOR TREATMENT TO TAKE PLACE.13

In the dystopia of The Giver, the treatment is medication, taken every day to deaden a person’s natural sex drive until it finally disappears in old age. In Laestadianism, the treatment is the forgiveness of sins–dispensed in a sermon every Sunday and, if parents are following recommended procedure, in the words of absolution being preached to their children at bedtime every night.

Believe all sins forgiven in Jesus’ name and precious blood, the young innocents are told, night after night by parents or siblings. That proclamation offers redemptive relief for all sins, and does the job in most cases, certainly from sinful thoughts of providing erotic bathing assistance to the cute girl or boy next door. If one’s Stirrings have moved beyond mere fantasy to masturbation or–heaven forbid–to a little kissing and heavy petting behind the garage where the yard light don’t shine, guilt pangs may persist despite the generic assurance of forgiveness. The preachers recommend confession in such cases.

The assembled community: Looks a lot like church to me.

Confession was a big deal in Laestadianism during my childhood. Most sins beyond mere impure thoughts, doubts, etc. were considered to remain on the conscience until one had spoken of them “by name.” It was not an absolute requirement to confess, but was widely expected, at least for those infractions falling into a non-biblical category of “name sins,” a category that was often referred to but never very specifically defined.14 A 1978 article from the church newsletter pretty well encapsulates how things were back then:

It is never an easy matter to repent of sins for the flesh fights against the Spirit. But sin has a name, and those named sins will not go away without our speaking of them to a dear brother or sister. We are assured that we can freely go to a dear one and open our heart. But those sins that have affected the congregation of God are to be re­pented of before the con­gregation; otherwise we will not receive freedom.15

That last part about repentance before the congregation offers a hint of the public confessions that people often made after the Sunday morning service when I was a kid. In my congregation and at least some others in North America, members would head up to the front of the church after the ser­mon and ask the en­tire con­gregation for forgiveness of various sins.

During the congregational “caretaking” meetings that were a regular Saturday night event, where some issue or person(s) of concern would be discussed with much emotion, such repentances would go on and on.16 I’ll always remember one of them in particular, from a young father who dutifully walked up to the microphone and asked forgiveness of the congregation for “reading filthy literature.” Poor guy. It was probably just a paperback novel with a vague sex scene or two.

With all those memories in my head, you can see why I saw some Laestadian parallels in Jonas’s recollection of his friend Asher showing up late to class:

“When the class took their seats at the conclusion of the patriotic hymn, Asher remained standing to make his public apology as was required.”

“I apologize for inconveniencing my learning community.” Asher ran through the standard apology phrase rapidly, still catching his breath. The Instructor and class wait­ed patient­ly for his ex­planation. The students had all been grinning, because they had listened to Asher’s explanations so many times before.

“I left home at the correct time but when I was riding along near the hatchery, the crew was separating some salmon. I guess I just got distraught, watching them.

“I apologize to my classmates,” Asher concluded. He smoothed his rumpled tunic and sat down.

“We accept your apology, Asher.” The class recited the standard response in unison.17

“I’d like to ask forgiveness for, er, reading filthy literature,” the Laestadian Asher stammered, looking down at the floor. Believe all your sins forgiven in Jesus’ name and blood, replied the congregation with their standard response, in unison.

———

Back in those bad old days, there was another chilling parallel to The Giver. It was release from the community, the Laestadian form of which we called “binding.” Believers would be bound in their sins, and any requests they made to be forgiven would be denied unless it was decided that they were being specific and penitent enough about the issue at hand. Usually, there was some “false spirit” at the heart of the matter, which needed to be exorcised by being named in the confession.

This was a sad outcome of many “care­taking meet­ings” that were common­ly held to discuss the spiritual state of individual congregation members. Such a meeting was considered the third step in Jesus’ instructions regarding the rebuke of a brother who has caused offense (Matt. 18:15-16). Offense was taken not so much for individual actions against another member but as a result of the wayward one’s observed sins (e.g., acquiring a television) or erroneous doctrinal views.

In a 1971 newpaper article, the Finnish counterpart to my North American Laestadian church had set forth the binding procedure in no uncertain terms: “If the ones spoken to do not humble themselves to repentance, consider them pagans and publicans and refuse them membership in the association. The disobedient are not to be greeted with the greeting of God’s children.” My old church took “precisely the same stand in America” three years later.18

“For a contributing citizen to be released from the community was a final decision, a terrible punishment, an overwhelming statement of failure.”19 In The Giver, release was just to “Elsewhere.” Nobody but the Planning Committee knew exactly where the released person went.20 We readers, along with a wiser and sadder Jonas, come to realize that release actually involves death, not mere departure.

The horror and injustice of the community killing off its members–not just for disobedience, but for perceived unfitness at birth or just running out the clock on one’s old age–is what propels Jonas to take drastic action as the apprentice Receiver. Obviously, it would be a stretch to draw much of a parallel there, but it’s worth mentioning what a sad impact the Laestadian practice of binding did have on people.

Beyond the gate: Actually a good place to be. [Flickr page]

I personally witnessed it several times as a youth. It is quite unforgettable to see people ask the congregation for forgiveness at a meeting held concerning their spiritual affairs and receive only cold silence as a response. Sometimes they would sit gamely at their table at the front of the church while the meeting continued to the bitter end, often late into the night. And sometimes they would reach their breaking point and storm out of the building, ending the meeting of their own accord. I saw it go either way. Both outcomes were heartbreaking to the subjects as well as the congregation members who sincerely believed that the soul of their brother or sister hung in the balance that night.

There could be a good deal of secret resentment even when one had jumped through the hoops set before him. Grumbling behind the back of the church elders was the only possible relief. To approach them with concerns about their activities carried the very real danger of seeming unrepentant and becoming subject to yet another meeting. Instead, for a couple of years to come, the public face remained one of compliance and thankfulness for the opportunity of correction. In many cases the corrected one was probably so beaten down by the experience as to feel a Stockholm-syndrome sense of gratitude.21

The last case of binding I’ve heard of happened ten years ago, and that’s quite a late anomaly. The Finnish counterpart to my old church issued an apology of sorts in 2011 for “errors [that] were able to expand almost everywhere in our Christianity,” though it puts the blame on individuals rather than the supposed­ly inerrant community, er, Mother con­gregation.22 But the trauma and col­lective memory of it still lurks behind the rebukes taking place in every private board meeting with a wayward believer. There is usually no alternative but to accept what you are told and repent of your supposed sin if you want to continue being considered “heaven acceptable.”

———

One “morning, for the first time, Jonas did not take his pill. Something within him, something that had grown there through the memories, told him to throw the pill away.”23 He has gotten some of the forbidden knowledge into his head, and a bit of color has started seeping into his black-and-white world.

It hasn’t been an altogether pleasant transformation:

He found that he was often angry, now: irrationally angry at his groupmates, that they were satisfied with their lives which had none of the vibrance his own was taking on. And he was angry at himself, that he could not change that for them.

He tried. Without asking permission from The Giver, be­cause he feared–or knew–that it would be denied, he tried to give his new awareness to his friends.24

The reactions are mixed. Asher gets uneasy when Jonas tells him to look at some flowers very carefully, wondering if something is wrong. In the film adaptation, Fiona (the girl of Jonas’s bathtub dream) takes more readily to this scary new Jonas and his crazy ideas. “There is something wrong. Everything’s wrong. I quit,” Jonas tells her in response to the same question Asher had asked.25 He persuades her to quit taking her own stirring-stopper medication, too, and some difficult consequences ensue.

Ultimately, the Receiver of Memory cannot remain in the community. He knows too much. He feels too much. The community insists on keeping itself ignorant of what he has learned. It will not raise up its eyes from the safe grey sameness of doctrinal familiarity to look–really look–at the world he now sees all around.

“Listen to me, Jonas,” the old Giver tells a sobbing Jonas. “They can’t help it. They know nothing.”26 And then Jonas leaves the community of his birth and up­bring­ing, to a new and scary but joy­ous place–outside for the first time, inside never again, and the better for it.

———
The film (IMDb page) hasn’t been highly rated by critics or viewers. But I loved it, and not just because of the connection I felt with the story. The book is a Newberry Medal winner and has sold more than 10 million copies.
The three screenshots are from The Giver film, reproduced under “fair use” for purposes of review and commentary. The photo is Copyright © 2013 Edwin A. Suominen. Click to enlarge, or check out my Flickr photostream. You may freely use it for non-commercial purposes, with attribution, under the Creative Commons Attribution-NonCommercial 3.0 Unported License.

Notes


  1. “Ceremony of Advancement” in the film adaptation, since it has the kids being 16 years old, not 12, at the time their assignments are given (DVD playback at 06:50). 

  2. The Giver, p. 61. 

  3. p. 87. 

  4. Self-published January 2012, for Amazon Kindle, in print, and available for free reading at examinationofthepearl.org

  5. Adapted from An Examination of the Pearl, Section 1.2, “Disputation.” 

  6. Daniel D’Addario, “Lois Lowry: The dystopian fiction trend is ending,” Salon (July 10, 2014). salon.com/​2014/07/10/​lois_lowry_the_dystopian_fiction_trend_is_ending. Lowry: “People who are very conservative and feel they represent family values find that in this book. And ultraliberal people the same thing will hold true at the other end of spectrum. It happens also with theology, they’ll find it. I’ve had very conservative Baptist churches use the book as part of religious cur­riculum. Also ultra­conservative religious groups want it banned. It’s something that speaks to whomever wants to hear it. I have no control over that. I did not plan any specific political or theological interpretation, but people seem to find it.” 

  7. Lois Lowry, “Reflecting on 20 Years of The Giver,” Huffington Post (June 24, 2014). huffingtonpost.com/​lois-lowry/​the-giver-movie_b_5527063.html

  8. Once, before the midday meal at school, Jonas had said, “I’m starving.” Oops, that was a no-no. “Immediately he had been taken aside for a brief private lesson in language precision. He was not starving, it was pointed out. He was hungry. No one in the community was starving, had ever been starving, would ever be starving. To say ‘starving’ was to speak a lie. An unintentioned lie, of course. But the reason for precision of language was to ensure that un­intent­ional lies were never uttered. Did he understand that? they asked him. And he had” (pp. 70-71). 

  9. p. 23 

  10. p. 27. 

  11. Until being killed off, that is, in a nice little “release” ceremony that nobody seems to really recognize for what it is. 

  12. p. 36. 

  13. p. 37. 

  14. The following excerpt from An Examination of the Pearl, at the end of Section 4.6.3, provides some context about the Laestadian concept of “name sins”: It “is probably based on the ‘mortal sins’ that in Catholic theology must be confessed by name: ‘All mortal sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret . . .’ (Catechism of the Catholic Church, para. 1456). But Luther downplayed and criticized the distinction between mortal and venial sins, criticizing theologians who ‘strive zealously and perniciously to drag the consciences of men, by teaching that venial sins are to be distinguished from mortal sins, and that according to their own fashion’ (Discussion of Confession, 89-90). Not all sins of either type ‘are to be confessed, but it should be known that after a man has used all diligence in confessing, he has yet confessed only the smaller part of his sins.’ Furthermore, he wrote, ‘we are so far from being able to know or confess all the mortal sins that even our good works are damnable and mortal, if God were to judge with strictness, and not receive them with forgiving mercy. If, therefore, all mortal sins are to be confessed, it can be done in a brief word, by saying at once, “Behold all that I am, my life, all that I do and say, is such that it is mortal and damnable”’” (p. 89). 

  15. Voice of Zion, October 1978. 

  16. These two paragraphs are adapted, with the quotation, from An Examination of the Pearl, Section 4.6.3, “Confession.” The psychological health of the current generation of Laestadians owes much to a greatly reduced emphasis on confession, and public confessions are now pretty much unheard of. 

  17. The Giver, pp. 3-4. 

  18. Päivämies No. 29, 1971, and then Voice of Zion, October 1974. These two paragraphs are adapted, with quotations, from An Examination of the Pearl, Section 4.6.4, “Rebuke.” 

  19. The Giver, p. 2. 

  20. p. 32. 

  21. These two paragraphs are also adapted from An Examination of the Pearl, Section 4.6.4. 

  22. See An Examination of the Pearl, Section 4.10.2 (“Rethinking the 1970s”). 

  23. The Giver, p. 129. 

  24. p. 99. 

  25. Film, DVD playback at 52:19. 

  26. p. 153. 

 

Thursday, August 27, 2015

Apocalypse Now

Everything was as it should be, except that it wasn’t. We were living in two worlds. The old one, which never seemed more beautiful, had not yet vanished; and the new one, about which we knew little except to fear it, had not yet arrived.
—Carol Blue, widow of Christopher Hitchens, on his cancer diagnosis. In Hitchens, Mortality (2012).
A dry and smoke-filled sky [Flickr page]

This essay has sat lurking in my head for weeks now, threatening to force me into verbally confronting a reality that has borne silent witness in the hot forest and the burning skies. Instead of writing, I chopped wood and stacked it and then retreated into the stale artificial coolness of my air-conditioned house. When it was cool enough outside, I carried my folding chair to shaded places between the trees and read my books.

As the summer wore on, the ground went dusty and the birds grew quiet. The rich smells of my living forest faded into the dessicated air.

Then the wildfires began. Plumes of smoke drifted in, for days and then weeks. I stayed inside, obsessively checking fire update pages on Facebook. I drew the shades and watched movies in the dark.

For the first time, I took to watering the century-old trees within reach of my well. It may save them, for this year at least, from the bark beetles whose white larvae wriggled around the scarred surface of firelogs I’d cut from their dead neighbors. Several times per day for weeks now, I’ve pounded holes into parched earth near trunks six feet around, shoving the end of a long hose down to dribble fifteen gallons per hour into the dirt around their stressed roots. I have borrowed nearly twenty thousand gallons from the acquifer beneath me to pay the balance due to old ponderosa pines that expect more than what the skies have given them this year.

Getting worse by degrees1

Except for two tenths of an inch that fell one glorious day in July, it has not rained here since May. This summer has been hotter than these trees or I have ever experienced in these woods. And now they are burning, thousands of acres turned into smoke and ash, in all directions.

“Across the Northwest U.S., a region known for its damp climate, its rainforests, and for often cool and wet weather,” observes writer and outstanding climate blogger Robert Marston Fanney, “wildfires have been exploding. This summer, heat and dryness settled over the region in a months-long drought and heatwave.” And he adds something I’ve thought myself, having lived in Arizona for many years and now in Eastern Washington: “The climate of the Desert Southwest has been forced into Northern California, Oregon, Washington, and Montana.”2

The forest floor is dry and gray and withered. Sad little clouds of dust stir up when I walk through it, coating pale stiff lichen and parched leaves of bearberry and Oregon grape. How much more of this can they take?

The closest fire to me, some twenty miles away, has scorched more than 40,000 acres. Meanwhile, Washington State has had over 280,000 acres burned out of its midsection from some giant fires that are still far from being contained. Considered together (though they have not yet merged, as of this writing), they form the largest wildfire in Washington state history. The previous record was set last year.3

Something is going terribly wrong.

———
Standing dead [Flickr page]

“Not even people who are preoccupied with climate change like to think about it anymore,” writes James Howard Kunstler in his excellent book Too Much Magic. “The more you explore the problem, the worse it seems and the more hopeless you feel.”4

“The whole idea of climate change is so overwhelming, you want to tune it out,” agrees Ted McGregor, publisher of Spokane’s alt-weekly newspaper. “But this summer, the smokey skies won’t let us. It might seem like an insensitive time to inject politics, but we need to face facts.”5

Those facts are daunting indeed. NOAA just reported that the “combined average temperature over global land and ocean surfaces for July 2015 was the highest for July in the 136-year period of record.” That’s 1.46°F higher than the 20th century average. The previous record was set in 1998.6

Unless greenhouse gas emissions are restrained, the next four decades are likely to move many parts of the planet to “a new, permanent heat regime in which the coolest warm-season of the 21st century is hotter than the hottest warm-season of the late 20th century.”7 From this point on, we can expect about a third of the summers in the American West to be hotter than the hottest season we experienced between 1980-1999. By mid-century, most of them will be.8

That’s a drastic change for the climate of a big chunk of the United States. And as the following map shows (from NASA’s Goddard Institute for Space Studies), it’s one that’s been underway for some time now. For the past fifteen years, average July temperatures in the American West have been at least 1°F higher than they were between 1920-1980, perhaps nearly twice that.

July temps for past 15 years vs. 1920-80 average9

The Third National Climate Assessment, a report produced last year by more than 300 experts and “guided by a 60-member National Climate Assessment and Development Advisory Committee,” shows that much of the U.S.–not just the West–was more than 1°F hotter on average between 1991-2012 compared to 1901-1960.10 “Summers are longer and hotter,” the report notes, “and extended periods of unusual heat last longer than any living American has ever experienced.” And it speaks directly to what I’ve been seeing: “Hotter and drier weather and earlier snowmelt mean that wildfires in the West start earlier in the spring, last later into the fall, and burn more acreage.”11

Where I live, it’s actually been worse than just earlier snowmelt: We got almost no snow to have melted this year. Another map from the Goddard Institute shows one reason why: Our winters are getting warmer, too.

Wintertime temps for past 15 years vs. 1920-80 average12

It does get cold here in the winter, with temperatures often in the teens and below. But that almost always happens under clear skies. When the clouds gather overhead and decide to dump some precipitation on us, temperatures are usually hovering right around the freezing mark.

One degree of average increase in that temperature can make for a lot more rain than snow. And it is snow, not rain, that remains on the shaded forest floor until March or even April in a slow melt that soaks the trees for a burst of bright green growth each spring.

We have been getting less of that sky water, lately, in either form. A so-called “ridiculously resilient ridge” of high pressure has parked itself off the West Coast for much of the past three years, keeping moisture-bearing storms from making landfall. Last year, a team of Stanford University scientists “used a novel combination of computer simulations and statistical techniques to show” that this high-pressure region “was much more likely to form in the presence of modern greenhouse gas concentrations.”13 Their simulations came up with extreme high-pressure events significantly more often between a 1979-2005 interval compared to “pre-industrial” times, but only when “anthropogenic forcings” (greenhouse gas emissions) were included along with natural forcings. The “heightened probability cannot be explained without the anthropogenic contribution.”14

It’s a significant, unprecedented weather event that we are witnessing right before our eyes. And the likely reason we are seeing it is that we’ve spent the past two centuries dumping the carbon that nature accumulated over nearly 500 million years into those skies.15 “This isn’t a projection of 100 years in the future,” says one of the Stanford scientists. “This is an event that is more extreme than any in the observed record, and our research suggests that global warming is playing a role right now.”16

Given this, and with all the talk of present and future drought, I was surprised to see that the National Climate Assessment report actually predicts more precipitation for our region later in this century, between 10-20% more in fall, winter, and spring. More spring rain might helpful. But the summer forecast is a cruel one, calling for 20% less rain.17 That’s when the sap is really running and the trees are trying to use all the sunlight from endless days that barely dim, or to at least survive the blistering heat.

Still, for some reason, the report projects an increase of 1-5% in average soil moisture for my area by the middle of this century.18 I’ll take it, if that ridiculous ridge will just get out of the way.

Apocalypse Now [Flickr page]

In his book Climate Wars, Gwynne Dyer offers four conclusions that he reached “after a year of trailing around the world of climate change.” First is that “this thing is coming at us a whole lot faster than the publicly acknowledged wisdom has it. When you talk to the people at the sharp end of the climate business, scientists and policy-makers alike, there is an air of suppressed panic in many of the conversations.”19

Panic, and despair. You can feel it welling up from the scientists who were interviewed for John Richardson’s sobering article this summer in Esquire. One of them, Jason Box, is an outspoken climatologist who “escaped America’s culture of climate-change denial” by moving to Denmark. Now he tries not to talk about the magnitude of the problem because leaders of even that liberal country “still did not take kindly to one of its scientists distressing the populace with visions of global destruction.” He is thinking about a bug-out plan in Greenland, whose melting glaciers he studies.

“Among climate activists, gloom is building,” says Richardson, and then he lists some examples:

Jim Driscoll of the National Institute for Peer Support just finished a study of a group of longtime activists whose most frequently reported feeling was sadness, followed by fear and anger. Dr. Lise Van Susteren, a practicing psychiatrist and graduate of Al Gore’s Inconvenient Truth slide-show training, calls this “pretraumatic” stress. “So many of us are exhibiting all the signs and symptoms of posttraumatic disorder–the anger, the panic, the obsessive intrusive thoughts.” Leading activist Gillian Caldwell went public with her “climate trauma,” as she called it, quitting the group she helped build and posting an article called “16 Tips for Avoiding Climate Burnout” . . .

Anger is another of the emotions Dr. Box is dealing with. He has little patience for the climate-change denialists he says “are risking everyone’s future.” The Koch Brothers he calls “criminals” who “should be charged with criminal activity because they’re putting the profits of their business ahead of the livelihoods of millions of people, and even life on earth.” But he is relieved, at least, not to “have to bother with this bullshit anymore” in Denmark.20

Kunstler thinks it’s probably more accurate to call it reality denial. “It’s another of the universe’s jokes on us,” he adds, “that the humans who call themselves conservatives tend to be the most avid for squandering everything the planet affords us to live.” It’s more than politics, though. We just don’t want to face what we have done, and what’s in store for us. And that, says Kunstler,

has spawned a lively industry in climate change denial that is a wholly owned subsidiary of the oil, gas, and coal industries and a political subculture in its own right, aimed at defeating any policy consensus that would reduce the use (and sale) of oil, gas, and coal. Climate denial also happens to work nicely for that big chunk of the public at large that does not want to entertain any comprehensive change in the way we currently do things. And so the debate about what to do about climate change decays into incoherence as the deniers deliberately distort the facts while the science-minded are buffaloed by such mendacity and frustrated by a public that isn’t interested in the facts.21

I’m all too familiar with head-in-the-sand behavior, thanks to my studies of Christianity’s responses to evolution. Seeing such willful denial gets me angry, too, though I understand that there are many motivations for people to let themselves be misled. But, as William Catton observed 35 years ago, “real limits not seen are not limits repealed.”22

I also acknowledge my own complicity. My flights to Hawaii and back, to snorkel among coral reefs that will likely all be dead before I am, have added hundreds of pounds of carbon to the skies. I eat meat and drive a car, and had children (quite a few, as it turned out) who now do the same. Richardson asks one of his climate scientists if he think it would be wrong to take a transatlantic flight for his interviews. (Unlike Al Gore with his private jet, Richardson appears to have a healthy dislike for hypocrisy.) The scientist laughs and replies, “You have to answer that yourself.”

Perhaps there is some cold comfort for our collective guilt in Dyer’s second conclusion: Everyday lifestyle changes like changing light bulbs and reduced driving are “practically irrelevant to the outcome of this crisis.” Without “zero greenhouse-gas emissions globally by 2050 and, preferably, 80 per cent cuts by 2030,” we are in for a very rough ride. His third conclusion? That ain’t gonna happen. “Maybe if we had gotten serious about climate change fifteen years ago, or even ten, we might have had a chance, but it’s too late now.”

In happier times [Flickr page]

It is already too late for the Colorado forests that Dr. Box left behind. They “are dying,” he says, “and they will not return. The trees won’t return to a warming climate. We’re going to see megafires even more, that’ll be the new one–megafires until those forests are cleared.” I look around at the green landscape that I cherish, sullied by smoke for weeks now, and wonder. Will my trees also die, and not return?

Dyer’s fourth conclusion is that “mass movements of population, the number of failed and failing states, and very probably the incidence of internal and international wars” are correlated with increased global temperature. There is an important point to this: International mayhem from failed states and wars, “if they become big and frequent enough, will sabotage the global cooperation that is the only way to stop the temperature from continuing to climb.”23 This is a geopolitical positive feedback mechanism, one involving human behavior: Bad may prevent the prevention of worse.

Positive feedback is what makes the PA system squeal when a microphone gets too close. Something about the current output of a system causes future outputs to increase even more. There are natural positive feedbacks to the global climate system, too, and they are scary because they are completely out of our control. Once we have dumped the carbon dioxide from our planes and cars and the methane from our cows’ burps and farts (seriously, they are an issue), the resulting rise in temperatures “feed back” in various ways to make temperatures rise even faster.

Michael Mann’s hockey stick. (We’ve now passed 400 ppm.)24

That’s why increases in temperature are so dangerous even though they look small as mere numbers–unless you are sweating out a hot summer or wondering why it hardly snows anymore. “So far we’ve been the cause for the sudden surge in greenhouse gases and hence global temperatures,” says Bill McKibben,

but that’s starting to change, as the heat we’ve caused has started to trigger a series of ominous feedback effects. Some are fairly easy to see: melt Arctic sea ice, and you replace a shiny white mirror that reflects most of the incoming rays of the sun back out to space with a dull blue ocean that absorbs most of those rays. Others are less obvious, and much larger: booby traps, hidden around the world, waiting for the atmosphere to heat.

The biggest of those booby traps is found in the ground and under the seas of the Arctic, which is warming faster than any part of the planet. There are “immense quantities of methane natural gas locked up beneath the frozen tundra, and in icy ‘clathrates’ beneath the sea. Methane, like carbon dioxide, is a heat-trapping gas; if it starts escaping into the atmosphere, it will add to the pace of warming.” And it is doing just that. “In 2007, atmospheric levels of methane began to spike.”25

“Arctic permafrost ground that has been frozen for many thousands of years is now thawing because of global climate change, and the results could be disastrous and irreversible,” warns the Woods Hole Research Center. It’s releasing not just methane but also carbon dioxide. And then, after these additional greenhouse gases have been added to what we are continuing to dump into the atmosphere, you can guess what happens: The temperature goes up faster still. There is an acceleration of climate change, “which in turn causes more thawing of the permafrost. This potentially unstoppable and self-reinforcing cycle could constitute a calamitous ‘tipping point.’”26

Another example: The forests and oceans are getting less efficient as carbon sinks as we add more carbon.27 The trees are stressed from heat and drought. Millions of them are getting killed off by bark beetles that aren’t being controlled by cold enough winters or the trees’ natural defenses.

We started this mess in just the past century, mostly, when we began extracting and burning fossil fuels. Once the temperature had gone up enough, the feedback mechanisms got established. Now, the freight train is moving down the tracks, heading downhill, and it’s getting away from us. We’re not even trying to slow it down; we just continue to add more and more carbon, faster than ever. Drill, baby, drill.

What I stand to lose. That cottonwood is already dead. [Flickr page]

After attending a community meeting a few days ago about the monster of a fire near us, I realized that yet another nasty feedback mechanism is at work in the forests of Eastern Washington. It involves bad consequences of over-stressed resources, system collapse.

When lightning sparked a small fire in the Huckleberry mountains west of here, thousands of acres were already burning to the north. Our local fire chief had lent out resources for other fire districts to help fight those. That’s just what you do. It was a terrible night, with dry lightning sparking fires seemingly all around us and then strong winds fanning the flames.

Unfortunately, when yet another chief called him for help with a few acres burning in the Huckleberry Mountains, he was forced to decline. It pained him to do that, he said, both personally and professionally, but there was no choice. He couldn’t leave his own fire district defenseless, especially on such a night as that. The whole state–indeed the entire American West–was stretched to the breaking point. Yet if he had been able to answer that call, the fire might have been stopped with just dozens of acres burned instead of thousands.

And so another tipping point was reached. The local fire fighting system was overwhelmed and the Carpenter Road fire has burned forty thousand acres of forest near our home. What else is in store for us, this year, and next year, and the one after that?

It’s stressful enough just thinking about next week. Despite aggressive efforts and over four hundred personnel working the fire, the monster has just jumped its main fire line, Springdale-Hunters Road. And there is yet another “red flag warning” heading our way tomorrow. “CRITICAL FIRE WEATHER CONDITIONS ARE LIKELY,” shouts the all-caps message from the National Weather Service. “A COMBINATION OF GUSTY WINDS, LOW RELATIVE HUMIDITY, AND WARM TEMPERATURES WILL CREATE HIGH FIRE GROWTH POTENTIAL.”

They might as well just extend a red flag warning to the entire planet, from this point on.

———
Apocalypse Now is of course the title of a great old movie. The pictures with Flickr links are my own, and you can click on them to enlarge, as usual. Clicking on the others takes you to links from their original sources. And please take a look at the excellent if horrifying RobertScribbler blog.

Notes


  1. From ncdc.noaa.gov/​temp-and-precip/​state-temps. In fairness, it’s worth noting that the maximum summertime temperatures, while also on an upward trend over the past forty years, experienced anomalously high values averaged over the years 1920-1930, and that there were two very hot years way back around 1960. As with the prediction of higher soil moisture in my area, such isolated records of previous hot weather are hopeful little islands in a sea of awful upward trends. 

  2. “US Experiencing Worst Fire Season on Record as Blazes in Washington and Oregon Explode Twelvefold to Over 1 Million Acres,” robertscribbler blog, August 24, 2015 posting

  3. The Carpenter Road fire started by a half-dozen or so lightning strikes near Fruitland, WA and was quickly fanned by high winds into a monster that raised evacuation alerts just miles away from my home. This information comes from an information meeting I attended at the local Grange hall. Regarding the other, larger fire, see en.wikipedia.org/​wiki/Okanogan_Complex_fire. As of this writing, the “Okanogan Complex fire has not merged into a single fire,” so, technically, last year’s “Carlton Complex remains the state’s largest single fire.” 

  4. James Howard Kunstler, Too Much Magic: Wishful Thinking, Technology, and the Fate of the Nation. (Grove/​Atlantic, 2012), Kindle loc. 3185. 

  5. “The New Normal,” Publisher’s Note, The Inlander (Aug. 19, 2015), inlander.com/​spokane/the-new-normal/​Content?oid=2540653

  6. National Oceanic and Atmospheric Adminisration, Global Analysis–July 2015, ncdc.noaa.gov/​sotc/global/​201507. It gets worse: “As July is climatologically the warmest month of the year globally, this monthly global temperature of 16.61°C (61.86°F) was also the highest among all 1627 months in the record that began in January 1880.” As you might expect from that, the trend doesn’t look good: “The July temperature is currently increasing at an average rate of 0.65°C (1.17°F) per century.” 

  7. Noah S. Diffenbaugh and Martin Scherer, “Observational and model evidence of global emergence of permanent, unprecedented heat in the 20th and 21st centuries.” Climatic Change (Springer, 2011), No. 107, pp. 615-624. Accessible online at link.springer.com/​article/10.1007/​s10584-011-0112-y

  8. These predictions are drawn from the climate modeling maps shown in Fig. 1 on p. 618 of Diffenbaugh and Scherer. 

  9. Generated from an interactive web page hosted by NASA’s Goddard Institute for Space Studies. Earlier this year, the Institute “was threatened with 30 percent budget cuts by Republicans who resent its reports on climate change” (John H. Richardson, Esquire, Jul. 7, 2015). 

  10. Jerry M. Melillo, Terese (T.C.) Richmond, and Gary W. Yohe, Eds., Climate Change Impacts in the United States: The Third National Climate Assessment. U.S. Global Change Research Program, doi:10.7930/​J0Z31WJ2, Fig. 2.7 (p. 29). PDF available at nca2014.globalchange.gov/​downloads

  11. Melillo et al., p. 1. 

  12. Generated from the Goddard Institute interactive web page for Northern Hemisphere winter, with a time interval of 2000-2015 and a base period of 1920-1980. 

  13. Ker Than, “Causes of California drought linked to climate change, Stanford scientists say,” Stanford Report (Sept. 30, 2014), news.stanford.edu/​news/2014/​september/drought-climate-change-092914.html 

  14. Daniel L. Swain, et al., “The Extraordinary California Drought of 2013/14: Character, Context, and the Role of Climate Change,” special supplement to the Bulletin of the American Meteorological Society (Vol. 95, No. 9, Sept. 2014), journals.ametsoc.org/​doi/suppl/​10.1175/1520-0477-95.9.S1.1/​suppl_file/​10.1175_1520-0477-95.9.s1.3.pdf 

  15. Kunstler, loc. 3278. 

  16. Noah Diffenbaugh, quoted in Than, Stanford Report

  17. Melillo, et al. (Fig. 2.14, p. 34). 

  18. Melillo, et al. (Fig. 2.22, p. 41). See also Kunstler, loc. 3366 (“Rainfall over landmasses has increased by about 2 percent through the twentieth century. Global warming increases the evaporation of moisture from oceans. It eventually precipitates out as rain or snow”). 

  19. Gwynne Dyer, Climate Wars: The Fight for Survival as the World Overheats (Oneworld Publications, 2010), loc. 112. 

  20. John H. Richardson, “When the End of Human Civilization Is Your Day Job,” Esquire (July 7, 2015), esquire.com/​news-politics/​a36228/ballad-of-the-sad-climatologists-0815 

  21. Kunstler at loc. 3221, 3490. 

  22. Willam R. Catton, Overshoot: The Ecological Basis of Revolutionary Change. Urbana and Chicago: University of Illinois Press (1982). 

  23. Dyer at loc. 121. 

  24. Graph from climate.nasa.gov/​climate_resources/24. Regarding the “hockey stick,” see Richardson’s Esquire article: Mann “was a young Ph.D. researcher when he helped come up with the historical data that came to be known as the hockey stickthe most incendiary display graph in human history, with its temperature and emissions lines going straight up at the end like the blade of a hockey stick. He was investigated, was denounced in Congress, got death threats, was accused of fraud, received white powder in the mail, and got thousands of e-mails with suggestions like, You should be “shot, quartered, and fed to the pigs along with your whole damn families.” Conservative legal foundations pressured his university, a British journalist suggested the electric chair. In 2003, Senator James Inhofe’s committee called him to testify, flanking him with two professional climate-change deniers, and in 2011 the committee threatened him with federal prosecution, along with sixteen other scientists. 

  25. Bill McKibben, Eaarth: Making a Life on a Tough New Planet, Henry Holt and Co. (2010), p. 20. 

  26. “U.S. scientists warn leaders of dangers of thawing permafrost,” Woods Hole Research Center, Aug. 27, 2015. whrc.org/u-s-scientists-warn-leaders-of-dangers-of-thawing-permafrost

  27. McKibben at p. 22.