Feedback on the Forest Garden

New on theculturalwilderness:

My last post dealt with the permaculture edible forest garden, and it received some commentary on a couple of Facebook groups and permaculture forums. A lot of the responses were, predictably, from permaculture advocates who took umbrage at my having deigned to critique their philosophy at all, but there was one very valid criticism concerning yields: while I had compared weights of different crops per acre, a more useful approach would be to compare calorific yield.

Continue reading

Permaculture and the Edible Forest Garden- a Critical Analysis

I’ve been interested in the edible forest garden idea for over twenty years and have planted and designed several myself in Ireland in that time, and visited several others. But they have never lived up to my expectations and were largely unproductive, despite sourcing as many perennial vegetables and other interesting edible plants as I could. Here I review the claims made for them and what evidence there is to support the idea- and conclude that, as Permaculture founder Bill Mollison said in the first place, in temperate regions you are far better growing your fruit trees and vegetables separately.

Temperate permaculture– is this a passing fad, an idealist’s hobby or is there a case for wider promotion of the practice?

  • Introduction- Design By Nature: Permaculture and the Forest Garden Concept

 “Permaculture” – derived from permanent agriculture – is a concept of sustainable land use and design coined and developed by Bill Mollison and David Holmgren in 1974. Mollison defined the concept as:

The conscious design and maintenance of agriculturally productive ecosystems which have the diversity, stability, and resilience of natural ecosystems

 (Mollison 1988).

 Since then, permaculture has grown into a worldwide movement of activists and designers applying permaculture principles to the whole of society (Holmgren 2002). Permaculture is more an approach or philosophy than any specific technology, but where it has come under academic scrutiny, many of the kinds of practices frequently advocated have been found lacking in supporting evidence (Chalker-Scott 2010).

In this essay we shall focus on one of the best-known expressions of permaculture design, the edible forest garden or food forest for temperate regions, which are designed with the intention of mimicking the structure and functions of natural woodlands. Successful integration of trees with agriculture for multiple environmental and crop protection functions, nitrogen fixation and fodder is well established in traditional systems in many parts of Europe (Rigueiro-Rodriguez et al 2009), and is gaining renewed interest today as an essential part of agricultural sustainability. It is worth examining why, then, while forest gardens continue to be popular amongst the permaculture fraternity and the sustainable food movement, they have attracted little academic research, and very little uptake by farmers, orchardists or market gardeners. As we shall see, evidence to support the claims that forest gardens achieve both low inputs and high yields is lacking, and there are good theoretical reasons why the concept is unlikely to succeed in temperate zones.

Continue reading on theculturalwilderness

Into the New Wild

Introducing my new blog The Cultural Wilderness. This will cover topics more directly related to conservation, forestry, and other environmental science topics. This is my inaugural post, a review of Fred Pearce’s book on invasive species The New Wild. Enjoy!

Book review: The New Wild: Why invasive species will be nature’s salvation by Fred Pearce

Icon Books 2015 new-wild

In 1910 New Zealand’s great botanist Leonard Cochayne described the dramatic change in plant communities which had occurred since the first visit of Captain Cook to the country in 1769 (1). Some 560 new species from Europe, Africa and elsewhere had by become established by then, with half of them common throughout the country from the coasts to the highest mountains:

At first thought, the idea of 560 different sorts of plants- some of them the most aggressive weeds in Europe- having not only been loosed to do their will, but also having established a secure footing, would lead to the conclusion that, if not the flora of New Zealand, at any rate the primitive vegetation was doomed. No conclusion could be more incorrect. Were it not that man has changed, and is changing, the face of nature by means of his farming operations, his grazing animals, his fires, his drains, and his intensive exploitation of rain forest and flax swamp, the host of foreign plant invaders would be powerless- the indigenous plants, attuned to the special life conditions f their native land, would laugh these aliens to scorn. Why, even now, when the introduced plants have man as their potent ally, 66 percent of the species are rare or local, 40 percent being so rare as to be negligible, while merely 34 percent can be classed as extremely common, common, or fairly common, these being taken together. But these percentages do not emphasise the real state of affairs, for many of the commoner plants are confined to sides of toads, neglected building sites, and rubbish heaps- in short, to “waste ground” as it is called- and there are many other species restricted to cultivated land. In fact, probably only about 100 species are established on land where the vegetation would be exposed to modification only by grazing, fire, and other causes due to the indirect action of man.

The warfare, indeed, between the plant inhabitants of primitive New Zealand and the alien invaders is waged almost entirely under conditions where man takes a powerful hand, for, except for certain rock, stony debris, and water-plant formations, no primitive plant community has been desecrated by a single foreign invader. This is a very different version of the story from that even yet current in biological literature, where it is affirmed ad nauseum that the New Zealand vegetation is powerless when it comes into competition with the European plants, which by natural selection have become the very elite of the weed world.

Cochayne’s observations made over a hundred years ago are almost identical to those made forcefully in Fred Pearce’s provocative new book which takes to task invasion biology– the view that non-native species are generally “invasive”, constituting one of the greatest threats to biodiversity and ecosystem health, and need to be controlled and where possible eradicated completely- almost at any cost.

Continue reading on my new blog The Cultural Wilderness.

Ch-Ch-Changes*

Timberati has a nice post on changing ones mind, with a great quote from Lomborg:

I think the main point of [The Skeptical Environmentalist] was to challenge our notion that everything is going down the drain, and I don’t see any reason to revise that…I’m trying to recapture much of what the left stood for–when we believed in progress, when we believed that scientific understanding could lead us ahead and not just rely on tradition. … Unfortunately, I find that a fair amount of the left has turned towards a romanticized view of the world. –Bjørn Lomborg

I posted a comment:

That is a great quote from Lomborg.
Ive written about this myself having shifted my position radically from “downwinger” to “upwinger” some years ago- and like yourself, Lomborg and then Ridley were two of my main inspirations and influences (and still are).
I think a number of things have to converge for a radical shift like that. These are some of the factors that played a role for me:
firstly, in terms of data, the peak oil doom I was predicting didnt happen. After a few years of no collapse and things basically carrying on pretty much as normal I just had to reassess my position. Cognitive dissonance would set in otherwise and reality just seemed to trump the ideology all too clearly- even the 2008 crash didnt seem to be anything like the Mad Max scenario we had been expecting.
Secondly, I was moving away from my tribe for other reasons- the crazy conspiracy theories, the superstitions, the hypocrisy of many of their stances (they were more than happy to take the benefits of the modern world when it suited) all became too much and I started openly challenging them more and more.
Thirdly, and most importantly I think, I found another tribe to move to- in books and literature, and online mainly. Over time I came across more people in the real world who were going through similar transitions.
I think that is really important because no-one can really stand alone for long. We need community on some level, like-minded people to gravitate towards and validate our new perspective, otherwise it is too hard.
Our nomadic ancestors would die if they were ostracized from the tribe and I think that is why tribalism has such a grip on people today and why changing minds is so hard. Building welcoming communities that are able to entice people over from the Dark Side is one of the most important things we can do.

*[yes this was also an opportunity to make a small tribute to the late great David Bowie. I thought this was a nice piece about him:
David Bowie’s ‘Lazarus’ Video isn’t just A Goodbye, it’s a Harrowing Warning]

Green Romantics

Following from my last blog post, a comment from Steven Blackthorne:

One sentence stood out among many good ones in this post: “Permies don’t do numbers.” Right. Because quantification is quite outside of their way of thinking. Quantification means thinking like an engineer, making calculations to find practical solutions.

They are most decidedly NOT engineers. They are ideologues and romantic dreamers, misguided ones, at that. This is one thing that I love so much about Stewart Brand. He thinks big, he dreams big, but in the end, he wants pragmatic solutions. He wants numbers that add up. It’s the fundamental difference between the romantic dreamer and the engineer.

Brand was right on the money when he wrote about how romantics love tragedy. They don’t truly want solutions. “The romantics distrust engineers, sometimes correctly, for their hubris, and are uncomfortable with the prospect of fixing things, because the essence of tragedy is that it can’t be fixed. Romantics love problems…”

Brand’s quote comes from his seminal 2010 book Whole Earth Discipline and Steven is right that this explains a lot about the permaculture movement.

Romantics love problems… says a great deal. There is a narcissistic seductive lure of believing that we cannot solve our problems rationally, which absolves them from actually getting up off thier butt and doing something about it. Wishing for Utopia all the time allows one to shirk responsibilities- “the world is going down the tubes, at least I won’t have to pay my bills/go to work/actually solve anything”- and “I’m not going to let anyone else come up with solutions either!”

I was thinking of this as I read through a series of tweets from Mike Shellenberger of the Breakthrough Institute in response to Dark Mountain’s critique of The Eco-modernist Manifesto.

The critique relies on just two points:
Firstly, that eco-modernists believe in a teleological process of continual human improvement. This is a straw-man: there is no “destiny” that humanity is following, and things could go wrong. We could indeed wipe ourselves out or leave the biosphere so badly degraded that advanced civilisation may no longer be sustainable. If this were to happen however, it would not necessarily be the fault of the eco-modernist agenda:

Secondly, that modernism and technology have not yet brought a perfect world so they should be reversed/stopped and banned, which is nonsensical:

I prefer the term “eco-pragmatist” to “eco-modernist”- it is more descriptive. Unlike the Dark Greens, a pragmatic approach understands that there is no perfect world to be had, there will always be problems, but advocates quite simply a pragmatic way forward, accepting the trade-offs necessary in the real world.

The Green Romantics have no alternative other than the politics of opposition and the seductive power of negativity and a sort of “woe-is-us” misanthropy. “Technology has gone wrong in the past, so it is All Bad”; “Golden Rice does not create a perfect world and fails to address underlying political issues, so should be banned”; or often just “we don’t like your proposals, so they should be banned.”

Meanwhile, the proposals preferred by the eco-romantics will actually have the opposite effect and make things worse- they are the antipathy of pragmatism:

It is not rocket science😉 -if we can grow food more intensively, producing more from the same amount of land, then we need to use less land for farming which could release more of it for wild nature- hence sparing nature;
if we can get more energy dense fuels such a nuclear power then we need less physical space for mining coal or installing windmills.

This will never satisfy the Green Romantics who want not just an unattainable Perfect Solution, but also their solution, often driven as much by aesthetic idealism than by anything that could actually work- but in doing so they drive a reactionary agenda which actually obstructs real progress from being made- to the detriment of both planet and people.

What is Permaculture?

My interview for 21st Century Permaculture

Stefan Geyer, chair of the UK Permaculture Association, interviewed me recently for his show 21st Century Permaculture.
I met Stefan almost exactly 10 years ago at the European Permaculture Convergeance in Croatia, and I started teaching permaculture at Kinsale College immediately afterwards. Since I am just about to take a years’ career break (to take an MSc in Agroforestry at Bangor, Wales), and Stefan is chairing the International Permaculture Convergeance in London next week, this was a good opportunity to catch up and take stock and discuss what permaculture is and where it is going in the 21st Century.

Having had a chance to listen to it again here are a few reflections on what we discussed:

Stefan always starts his show by asking interviewees to give their definition of permaculture. This is interesting in itself- there are numerous definitions given, none of them really helping. Andy Goldring for example- who was also with us in Croatia and is current CEO of the UK PC Association, gives a very clear account of what it is: Defintion: a Design System based on natural systems for sustainability, which has Ethics and Design Principles. This is probably close to what I would have said 10 years ago- or up to just 5 years ago- but the problem is, none of this tells us what it actually is or how to do it:

The Ethics of Permaculture are generally given as “Earth Care” “People Care” and “Fair Shares”. OK- but does this tell us how to behave, or even how to garden? Does it tell us whether to use GMOs or not? Does it tell us whether local food is better than global trade? One person’s Earth Care is another’s Eco-cide. “People Care” sounds completely wooley, and in terms of how it is mainly delivered through PC courses, it is.
This blog post by a person unknown on the UK PC Association website will not enlighten you as to what it is, and in fact is the most garbled and confused piece of writing I have read about anything in a long time:

Next, reality is extremely complex and intimidating. Food/health scares (the evils of sugar, study links red meat to cancer), violence, toxic products and climate change – to name but a few – are never off the agenda. Your confidence is shaken, perhaps you have been personally affected by these stories. And there are always people behind each story. Is caring for these people, caring for ‘them’, possible?

Say what? Apart from learning that Blair and Bush are “not the men for the job” it reads more like someone’s untrammelled flow of consciousness. What can climate change mean for People Care- build windmills and cut back, even as a billion or two People do not yet have access to electricity? Or take the “Ecomodernist” approach of pushing towards a High Energy Planet with advanced nuclear reactors? Permaculture cannot in itself tell us which is the best way to care for either people or planet- yet there are strong but hidden assumptions that this could not involve nuclear power or fracking for natural gas.

At the forthcoming Convergeance Looby Macnamara is giving a workshop on “Personal Permaculture”. She is also the author of the main text on the subject, “People and Permaculture”. Drawing on Deep Ecology aswell as Ken Wilbur’s “Integral” approach, along with many other strands of personal self-help and psychology, this work again tells us nothing specific: zero data or analysis on the real world of concrete choices, trade-offs and paradoxes, while she occasionally sails dangerously close to the rocky shores of woo:

In the 20 years since Rod Everett has been practising and teaching permaculture he has only visited the doctor a few times, mainly to get a diagnosis of symptoms. Homeopathy, herbs , pressure points and specific exercises have helped to balance his body. He believes everyone can unlock their potential for healing. We can enable ourselves as healers by knowing the resources we have internally available to us, and exploring the gift of healing.

(P71)
If you are looking for an example of Bad permaculture, there you go, right there. This is outright quackery being advocated here- how is that People Care in any rational sense? Homeopathy and medicine-by-anecdote is very harmful to people. If I were asked to write a People Care book I would have to start with critical thinking and how to search for evidence: the crucial first step to make a better world has to be better information and better training in how to interpret such information. Alas, I see no evidence that Permaculture can deliver this.

Similarly, the Permaculture Principles- which exist in different forms- might be a useful thinking tool for a beginner designer- “Let each element in the design have more than one function” is useful, but not specific to Permaculture- all good functional design would include multi-functional elements. For the most part, the PC Principles are just vague aphorisms, and indeed Holmgren, when he re-wrote them some years ago, linked each one with a traditional proverb: “A stitch in time saves nine” “beauty is in the eye of the beholder” “Make hay while the sun shines” and so on- invoking the common sense wisdom of our fore-father’s in the homely life on the farms of yesteryear. Well, we already have the proverbs- what does permaculture add to that? Again, nothing specific- but the two of main influences on Holmgren- Steiner and Schumacher (“Small is Beautiful”) tell us all we need to know: Permaculture is an ideological movement rooted in the much broader anti-modernist and retro-romantic movements that have been around since the beginning of the modern era.

This is why I gave my definition of permaculture as being a political and ideological movement rather than a system of design. Yes, there is agroforestry, and that is a real thing; but agroforestry doesn’t claim to have a “whole systems approach” which by defintion means it encompasses an entirely new way of doing everything– including something as nebulous as “people care”. You can do agroforestry without claiming that all agriculture must be converted to such systems in order to save the planet, and without being anti-GMO and anti- “monoculture”- which doesnt mean what people think it means, or what they learn it means on most permaculture courses.

That it claims to be a unique “holistic” design system is anyway belied by the other frequently cited definition of permaculture- that it is “Revolution disguised as Organic Gardening.” This is closer to the truth- a regressive and ultra-conservative political movement, full of New Age woo and quackery, that pretends to be about gardening- but -note- *Organic Gardening*, not complex polycultures or forest gardens with tree crops and perennial understory’s “Designed by Nature”. Very few people have created such gardens, and Martin Crawford’s successful plantation of walnuts and sweet chestnuts in Devon is essentially a true monoculture (you cannot rotate nut trees!), the grass tightly mowed beneath to ensure that the nuts can actually be collected. Yes, his nearby forest garden is fantastically diverse, full of unusual greens and fruit, but this cannot replace broadscale grains produced in ever-increasing yields by Big Ag.
The vast majority of permaculture course graduates will not know this however, they will leave instead convinced they can replace the evils of modern agriculture with forest gardens full of Gingkos and Turkish Rocket without ever having to have compared yields. Permies dont do numbers.
And after all that, mainly they will go forth and do normal Organic gardens with rows of carrots and broccoli. This is the reality of permaculture in the real world, as practiced by thousands of design course graduates: sure, fruit and nut trees, but mainly, for the most part, just annual veg.

John Seymour would be proud- in truth, there is little to distinguish anything you will find in permaculture- including pig tractors!- from what he was writing about in the self-sufficiency movement of the 1960s and 70s. Permaculture is basically that plus a load of New Age faff and Dark Green political activism.

Undeterred by my “sharp and bitter” critiques of the movement, Stefan was keen to defend it, largely on the basis that getting out into Nature from the city is really good and anything that can help people experience this has got to be good. Ah, but that is exactly how cults work- there are thousands of ways people can get out into nature, from wildlife and hiking groups, to family fun days and camping holidays. What does permaculture have to offer that is extra? See above- the ideology- that modern life is rubbish and humans are bad and destroying the environment, and that we need an entirely new World Order, a complete system overhall, one that Permaculture can offer and that will make everything Whole and Nice and Pure again.

How many permaculture course invite people to consider that we need technology to protect ourselves from Nature? That being materially wealthy in an industrial society allows us to enjoy the natural world far more, without being at its mercy, either from being eaten by a bear or starving to death? How many even learn enough about history and ecology to understand that in most of the world, what passes for natural beauty has been almost entirely re-written by the hand of Man?

Stefan said interestingly that he had met representatives from nearly every position on my 50 Shades of Green spectrum at permaculture courses over the years. He could be right, but they would hardly be evenly spread: though regrettably I lack the data to prove it, the overwhelming majority of people in the permaculture world would sing to the same hymn sheet: anti-GMO, anti-Big Ag, anti-fracking, anti-nuclear; pro-Organic, pro-alternative medicine, and anti-capitalist; a smaller percentage but still significant would be anti-science and adopt varying degrees of New Age beliefs, Biodynamics practices, faeries, magic and astrology or whatever you are having yourself. Permaculture is a bit of a free-for-all in that sense, but since it is part of the broader Food Sovereignty movement, and increasingly political in tone, I do not think Stefan is correct to say that GMO advocates for example are represented in permaculture.

I should clarify one point that I made in the interview: I said the “overwhelming majority” of my students were anti-GMO. In fact this is an exaggeration- there was a much wider spectrum of views amongst students than that, although it would still be true to say I think that the majority of those coming to the course would start with anti- views or at least suspicions of.
One girl who came for an interview said she wanted to help solve some of the many problems in the world. “Which ones?” I asked. “Monsanto’s Terminator seeds” she shot back. I assured her that these had never been used (although it might solve other issues if they were). “They must be!” she replied.

On another occasion, after a class in which I had given some scientific references on the subject of genetic engineering, I was pressed into having a class meeting, as some of the students had issues with the way I was delivering the course. Very reluctantly, I agreed. We sat in a circle, some 20 or so of the class, and I began, “So it appears that some of you feel my classes are biased. Is that what people think?”
About 7 or 8 hands went up and one by one each and every one of them told the class that they did not think I was biased, that they found the classes stimulating and informative, that they appreciated what I was doing. Not a single one of the Dark Green students was prepared to openly criticize me to the group.

This was one of the highlights of my years teaching permaculture, and if any of those who supported me on that day are reading this now, I salute you.

The political -and philosophical- stance of permaculture is best expressed in this recent superb post by Tamar Haspel:

There’s an unbreachable divide between advocates of modern conventional agriculture and, essentially, everyone else, from the mainstream (organic, local, anti-GMO) to the less-so (biodynamics, permaculture, agroforestry). The parties are entrenched, the tone is partisan. But I think we ought to be able to get along, because all hard-core advocates of this or that food philosophy have two things in common: They’re paying attention, and they’re wrong.

I hope you enjoyed the interview, as I did, and I would like to give a big thanks to Stefan who did a great job, and especially for having the open mindedness to interview such a Permaculture Pariah!

Natural News Observer

Has the Observer become like Natural News?
You would be forgiven for thinking so on reading today’s issue which carries an article by one Lucy Siegle with the alluring title “Are biodynamic products worth the money?”

Hmmm tricky one that, let me think for a minute… no. Actually, no.
That is because they are nothing more than products of Organic farming with a load of whackeroonery added- astrological plantings and weird and somewhat unsavory compost preparations which employ such exotic techniques as burying cows horns stuffed with manure at certain phases of the moon. Siegle explains:

Growers are famous for planting according to the phases of the moon and burying cow horns filled with “preparations”. Actually there’s method in both these forms of madness: research shows that plants respond differently to different moons, absorbing more water during the full moon, for example. As for the animal horns, silica is extracted from them as the elements break down, maintaining soil fertility.

Wat? Research? I dont think so- plants do not respond to tidal forces exerted by the moon, but even if they did, this is not what Steiner said- he claimed that fruit should be gathered on “fruit” days (according to the Moon Planting Calender) Flowers on “Flower Days” and so on- ie that the supposed moon influence actually differentiates between differnet parts of different plants depending on which part we humans are interested in eating. A quaint if rather anthropocentric view of the Cosmos- the Stars and the Planets all revolve around for our benefit, how lovely.

But wait- we Noes Dis is Trues because as Siegle tells us, Steiner was a scientist!

Based on scientist and philosopher Rudolf Steiner’s anthroposophical theories, biodynamics is a “holistic and regenerative farming practice”.

Nooo! Steiner was not a scientist. He was an esoteric looper who believed that his gardening methods would help bring down “etheric energies” which would transmute into spiritually purer food and hence a spiritually purer race. Purity of the Soil would lead to Purity of the Food – and so Purity of the Race. Yes, that is correct- Steiner’s religion Anthroposophy, unbeknownst to the innocent Observer readers and purchasers of fine Biodynamic Wines, is really a system of Kharmic racism. That might explain its popularity in Nazi Germany. Seriously.

“Ah!” I hear you cry, “but I went to a Biodynamic Farm and saw lovely vegetables and drank lovely Biodynamic Wine- weird and mystical though it may sound, this stuff actually works!!”

Well Duh, if you are a good gardener and do most things right- sow the seed in warm soil at the right time of the year, not too deep, protect from vermin and heavy rain and cold, weed and water, feed and nuture, then you should get perfectly fine produce. Sacrificing Reason on the Altar of whacked out cultish pseudoscience will not add anything else I’m afraid to say- and yes, the actual science has been done on this.

Lucy Siegle apparently

is one of the UK’s most recognisable opinion forming journalists on environmental issues and ethical consumerism, devoted to widening their appeal. She is also a knowledgeable and experienced awards host and keynote speaker, and is a regular presenter on The One Show.

This is bad news for people’s opinions on environmental issues so, and barely elevates the Observer to the comic-book status of Natural News.

And as if to add insult to injury, with reference to some of the comments, Alicia Hamburg points out on Twitter:

A more shocking indictment I can hardly imagine…

Peak Oil will Never Die

In my former peak-oil days, I was a fan of James Howard Kunstler, and read both his fiction and non-fiction work, taking him seriously as a critique of the American zeitgeist. I was disappointed though to read this recent article by him in response to a recent NY Times article about the defusing of the population bomb:

One main contention in the story is that the problem of feeding an exponentially growing population was already solved by the plant scientist Norman Borlaug’s “Green Revolution,” which gave the world hybridized high-yielding grain crops. Wrong. The “Green Revolution” was much more about converting fossil fuels into food. What happens to the hypothetically even larger world population when that’s not possible anymore? And did any of the 23 journalists notice that the world now has enormous additional problems with water depletion and soil degradation? Or that reckless genetic modification is now required to keep the grain production stats up?

Kunstler obviously fails to understand the demographic transition, which is driven not by providing more food, but first by controlling the death rate: modern medicine, vaccines and sanitation lead to lowering of infant mortality and longer life-expectancy; since birth rates at this stage remain high, the population rapidly increases, which is precisely what lead to the “population  bomb” scares of Ehrlich and others in the sixties. Mathusian fears of die-off as a result of being unable to feed the consequent teeming masses were indeed solved- if not completely, but to a large extent- by Borlaug and the Green Revolution. Ehrlich was proved wrong- he said, definitively, “the battle to feed the world’s population is over”. He didn’t say “unless we figure out how to convert fossil fuels into food”.
In any case, the amount of fossil fuels that are actually used to produce food is relatively small:

In the USA in 2004, 317 billion cubic feet of natural gas were consumed in the industrial production of ammonia, less than 1.5% of total U.S. annual consumption of natural gas. A 2002 report suggested that the production of ammonia consumes about 5% of global natural gas consumption, which is somewhat under 2% of world energy production.

And of course, as Kunstler well knows, the shale revolution has massively increased the supply of natural gas in his home country -the cognitive dissonance required to ignore this as if nothing has happened in the past 10-15 years is staggering. Maybe the reality of increasing resources as a result of technological advances is simply incompatible with the narrative of Peak Oil Doom on which JHK has based his entire writing career, just as the reality of declining birth rates is just too challenging for Ehrlich.

Later in the piece Kunstler randomly mixes up turmoil in the Middle East with over-population issues, again ignoring the fact that one of the reasons for instability in Saudi Arabia is precisely  that they are no longer the world’s swing producer as a direct result of the revived US shale boom, which is decreasing the dependency of the West on OPEC.  It seems there is no pleasing Kunstler though.

Kunstler then goes onto finger “reckless” genetic engineering which displays ignorance of the highest order- all farming starts with plant breeding, changing wild plants beyond recognition to provide better yields for us humans to chew on. Far from reckless, genetic engineering is the most precise and regulated and tested form of plant breeding ever. Not only that, but GM crops have already been shown to reduce reliance on tilling, pesticides and fertilisers,

-thus reducing fossil fuel dependency and environmental impact while maintaining or even help increase yields.

Like Ehrlich- who ” still seems to think that getting rid of girls is a capital idea” Kunstler is molded in the tradition of many of the early-20th Century environmentalists, elitists who prefer peasants who know their place, harmoniously working the land and not upsetting the Natural order. This is reflected in the accolades showered on Ehrlich by environmental institutions such as the WWF, a major environmental NGO with roots in eugenics and deeply conservative and traditionalist ideologies. In another recent article on Ehrlich, author Jonathon Last writes

Of course, it’s been obvious that Ehrlich was not just misguided, but an actual charlatan, since the 1970s…..

Other people caught on to Ehrlich over the years. In her book about sex-selective abortion, Mara Hvistendahl has a long, devastating interview with Ehrlich in which she probes his errors, pushes him for accountability, and reveals him to be a doddering, foolish, old man wedded to a political ideology and with no interest in science, demographics, or even basic math. And Hvistendahl is a progressive feminist in good standing.

In a fascinating review of post-apocalyptic literature, Michael Potts shows how in Kunstler’s fictional writings, “the myth of feudal obligations and care in a hierarchical society is resurrected and its loss is related to decline and degeneration.”

Like other traditionalists like Vandana Shiva, Ehrlich and Kunstler are more about lamenting a lost world of aristocrats and peasants than they are about addressing real environmental problems.

Lobster Liberation

By chance I happened to be in Dublin on Sunday night at the Abbey Theater for the last of a series of Climate Conversations, “The Call to New Horizons”.

Bringing People Together for a New Understanding on Climate Change” – a series of conversations hosted in partnership with Christian Aid, the Environmental Pillar, Ibec, the Irish Congress of Trade Unions and Trócaire.

 

We missed the beginning but caught a couple of fascinating presentations, the first by field archaeologist Michael Gibbons, and the second by visual artist Dorothy Cross.

Both were only tangentially connected with climate change, though both indeed dealt with change, of both nature and culture.  Gibbons talked about  the layers of settlements in the changing landscape of the west of Ireland over millenia, and how they had both shaped and been shaped by environmental change.

Dorothy Cross explained that a lot of her work “is about trying to find the residue of life -which sadly is through death- and take that and bring it to the studio, and try to relate the bones or the skin of something that once existed to make us look at our own perilous natures.”  This she then related to climate change which she referred to as “monstrous”, a symbol of the perilous state of the whole of nature, or so she believes.

To illustrate her work she  showed us two remarkable videos from the island  of New Ireland off the coast of Papua New Guinea, about the dying practices of shark singing- yes, literally luring sharks into traps by singing- and octopus hunting.

In the first video, Cross shows a woman hunting an octopus with a spear. Barely able to swim herself, it takes her some 7-8 minutes to catch her octopus, a daily necessity for food.

The octopus hides in a hole in a rock and expands its body to resist capture; the woman waits while children swim out to her with poisonous leaves which she dives down again to poke into the hole forcing the tiny octopus to give itself up. It barely made a meal- the people there live precarious lives as there is less and less fish to catch, and as development slowly arrives on this remote island, this way of life captured on film is now almost gone.

In the second film Cross showed footage of one of the last shark singers, no longer allowed to go shark hunting himself as he was ostracized by the younger generation of fishermen who believed he had lost his magic, wiping tears from his face as he sang his mournful song for the camera.

I was still thinking about the harsh lives of the shark singers and the octopus hunters when I awoke the next morning and heard on the news the strange story of the Lobster Liberation that took place last Friday evening:

A GROUP OF animal rights activists say they ‘liberated’ nine lobsters by walking into a Dublin restaurant and pinching them from a fish tank.

The caged crustaceans were being kept in the tank in the window of Ka Shing Chinese restaurant on Wicklow Street before the gutsy rescue mission.

There were several news items covering this during the day and a couple of interviews with one of the vegan activists, who calmly and clearly stated that killing any animal is “murder” and abhorrent and unnecessary;

now I am not fond of shellfish, am allergic to shrimp, and do indeed find the idea of boiling lobsters alive somewhat abhorrent;

but I couldn’t help wondering whether that idealistic young activist from the National Animal Rights Association, should she ever encounter that octopus hunter- living at the time in a cash-less economy, with virtually no access to any of the amenities of the modern world, and relying on a diminishing stock of ever smaller octopuses to feed her family- whether she would see her also as a murderer, and whether she would consider it a valiant act of liberation to sabotage that hunt.

 

 

 

 

March against Reality

Is there anything more ridiculous and confused than Saturday’s Climate March in London? Apparently it was attended by some 5000 people- about the same number who would visit the London Eye every 90 minutes. The problem with marches is that they are good at addressing specific black-and-white issues: as a student I attended several marches in which we demanded more money for ourselves as students. I also attended single-issue protests such as demonstrations against nuclear power and nuclear weapons. How does this translate into something as complex as climate change- which has been characterised as a wicked problem -something with no straight forward solution and where the responses can very easily turn into boondoggles which make things worse. The problem with the climate change movement is that it has basically tried to position itself in much the same way, and so takes the form as a campaign against fossil fuels- which pretty quickly becomes a campaign against capitalism. This is clearly seen in the current Guardian advocacy series on climate which draws heavily on Naomi Klein’s book This Changes Everything. There is an interesting review of Klein’s book by Joseph Heath here. Heath points out that Klein is more concerned about how decarbonisation is achieved rather than actually achieving it- and because her whole thesis rests on the assumption that “climate science has handed them the most powerful argument against unfettered capitalism…” (is there a scientific consensus on this?) this means primarily taking pot shots at the fossil fuel industry. No surprise to see this reflected in the posters carried aloft on last weekend’s march, with one of the causes du jour, the anti-fracking movement jumping on the climate change bandwagon:     Embedded image permalink This is a profound confusion- a switch to natural gas that would be enabled by fracking in the UK and elsewhere is likely one of the fastest ways to reduce CO2 emissions, by replacing coal which emits twice the CO2. Science communicator and researcher Alice Bell posted her own home-made placard on Twitter after due thought and consideration: https://twitter.com/alicebell/status/574193113205510145 Why indeed- oh, well maybe to get to work, keep warm, eat and stuff like that was my reply. Fossil fuels are useful- extremely so- it is not stupid to use them, in fact it would be stupid not to. You might need them to travel to your next climate march for example- or use them as feedstocks to make plastic placards (ful marks to Alice for using recycled cardboard for hers). How about this one? Embedded image permalink Chicks dig guys with unreliable and intermittent performance? I don’t think so- not the chicks I have known in any case. We cannot just ban fossil fuels in the same way we banned or heavily regulated CFCs through the Montreal Protocol – in that case, the technology already existed for replacements and in any case CFCs were not the life-blood of the global economy in the same way that fossil fuels are. A March Against Fossil Fuels is more symbolic of a March Against Reality:   Despite the much-touted “consensus” on the science climate change, there is no consensus on what to do about it, and the many difficulties of replacing fossil fuels are not easily explained on simplistic placards aimed at herding  protestors with a single unified message. Moreover, Klein- along with much of the marching environmental movement- is strongly opposed to the one technology that could ultimately replace fossil fuels, for much the same reasons- capitalism. So, Klein invokes the scientific authority of James Hanson for his warnings of the dangers of climate change- but in the same breath rejects entirely his advocacy for CO2-free nuclear power as a solution. That technology is nuclear power. The fact is, as Kirsty Gogan of Energy for Humanity explains in the video below, most western nations could have already decarbonised their economies with nuclear power, as the French did more than 30 years ago- but the environmentalists stopped them. Now, if there was a march demanding “Nuclear Power Now!” – that would be a march I could believe in.

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