Category Archives: Self-sufficiency

A wider lens and some good advice from Richard Heinberg

In his 3-15 article “Disengage from the spectacle,” posted at http://www.postcarbon.org, Richard Heinberg describes the beginning of the Trump administration as “Empire’s End,” TV’s latest and biggest-ever 24/7 reality show, decades in the making, “with a budget in the trillions, a cast of billions, and a hero-villain more colorful and pathetic than Tony Soprano or Walter White.” He advises that “at least some of us are better off severely limiting our consumption of American national news right now. It’s not that events in Washington won’t affect us – they will. Rather, there are even more important things to attend to, over which we have far greater agency.

First Premise: We’re at the end of the period of general economic growth that characterized the post-WWII era. I’ve written extensively about this, and there’s no need to repeat myself at length here. Suffice it to say that we humans have harvested the world’s cheap and easy-to-exploit energy resources, and the energy that’s left won’t support the kind of consumer economy we’ve built much longer. In order to keep the party roaring, we’ve built up consumer and government debt levels to unsustainable extremes. We’ve also pumped hundreds of billions of tons of greenhouse gasses into the atmosphere and oceans, putting the entire biosphere at risk. Our current economic and political systems also require further, endless growth in order to avert collapse. Almost no one wants to discuss all of this, but everyone senses a change in the air: despite jiggered statistics, workers know their wages have stagnated or fallen in recent years, and members of the younger generation generally expect to earn less that their parents. This generates a persistent low-level sense of fear and dissatisfaction, guaranteeing the type of political shift we’re seeing.

Second Premise: The new U.S. regime is adopting an essentially fascist character. When empires decline, people often turn to leaders perceived as strong, who promise to return the nation to its former glory. In extreme instances, such leaders can be characterized as fascist, using the word in a generic sense to refer to authoritarian nationalism distinguished by one-party rule, the demonization of internal and external enemies (usually tinged with some form of racism or anti-Semitism), controls on press freedoms, and social conservatism. Once a nation turns decisively toward fascism, it rarely turns back, since fascist regimes ruthlessly destroy all opposition. It usually takes a foreign invasion or a complete economic-political-social collapse to reset a national government that’s gone fascist.

Those who get the second premise but miss the first tend to conclude that, at least until the new regime neutralizes significant opposition within the government, there are still things we can do to return life to ‘normal.’ But the end of growth ensures that, beyond a certain point, there will be no more ‘normal.’ We’re headed into new territory no matter what. Taking both premises into account, what are the likely outcomes?

It’s possible that the Trump administration will succeed in rooting out or suppressing opposition not just in Congress and the media, but also in executive-branch departments, including the CIA and FBI. In that case we may see at least a few years of authoritarian national governance punctuated by worsening financial and environmental crises against a backdrop of accelerating national decline. But thanks to Premise One, short-term success won’t lead to a stable regime over the long term. Eventually, no matter how vigorously it suppresses real or perceived enemies, the U.S. federal government will collapse as a result of war, economic crisis, or the simple ongoing erosion of biophysical support systems. At that point a possible trajectory for the nation would be to break apart into smaller geographically defined political entities.

The short-term success of the current regime isn’t assured anyway. It’s still possible that establishmentarian Democratic and Republican members of Congress, working with renegade CIA and FBI mid-level officials and mainstream media outlets, could mire the new leadership in a scandal too deep to survive. Or, if Republicans lose control of Congress in 2018, articles of impeachment could be brought against Trump. This wouldn’t guarantee a return to status quo politics in Washington though. Not only does Premise One guarantee that the old status quo is no longer tenable, but on its own terms the political system is now too broken and the nation too divided. In this scenario, pro-regime and anti-regime elites might continue to escalate their attacks on one another until the whole system crashes.

In either case, there’s no national team to root for capable of restoring the status quo ante Trump for long, if that’s even desirable. Under either scenario, competent local governance might provide significantly better living conditions than the national average, but the overall picture is pretty grim. A few years from now I expect that we’ll be in very different territory socially, politically, and economically. Nevertheless, what we do in the meantime could make a big positive difference to people and planet, both over the short term and also over the long term. Here are some specific things you can do:

Disengage from the spectacle. Learn what you need to know in order to assess immediate threats and general trends, but otherwise avoid spending long periods of time ingesting online, print, radio, or televised media. It’s bad for your mental health and takes time away from other items on this list. If you haven’t already done so, make a personal and family resilience plan in case of a temporary breakdown in the basic functions of government (everyone should do this anyway in view of our vulnerability to earthquakes or weather disasters). Are you growing any of your own food? Do you have other practical skills? Do you have stored food and water? Do you have cash set aside? Work to build community resilience as well. If and when national governance breaks down, your local community’s degree of social and biophysical resilience will make all the difference for you and your family. Biophysical resilience relates to local food, water, and energy systems. A socially resilient community is one in which people are talking to and looking out for one another, and institutions for resolving disputes are trusted. Identify organizations that are building both kinds of resilience in your community and engage with them. These could be churches; government and non-profit organizations; food, energy, and health co-ops; neighborhood safety groups; local investment clubs; or Transition groups. Get involved with existing organizations or start new ones. It takes time, but friends like these are more important than money in the bank, especially in times of social and political upheaval. Direct some of your resilience-building efforts toward long-term and nature-centered concerns. – also work that proceeds best in the company of others. Take time as well for the conservation of culture – arts and skills that are their own reward. Connecting with others in your community by enjoying or playing music together, singing, dancing, or making visual art deepens relationships and gives life more dimension and meaning. Participating in protests could enable you to get to know other members of your community or further fragment your community if it’s deeply divided politically. At certain moments in history it’s necessary to take a stand one way or the other on a particular issue, and in the days ahead some issue may require you to plant your flag. This historical moment is also one in which many real heroes and heroines engage in ways that aren’t scripted by any of the elites.”

In an earlier essay, “Traditionalism” through the Lens of Cultural Ecology,” published 2-27 (also on postcarbon.org), Heinberg discusses the political philosophies now vying against each other in Washington. “The common terms liberalism and conservatism have lost their usefulness in navigating these political waters,” he says. Traditionalism is a more useful term, representing “the recent rightward ideological surge in the U.S. and much of the rest of the world, but it remains widely unfamiliar and poorly defined. In this essay, I’ll explore the significance of traditionalism using a conceptual tool I call cultural ecology: an inquiry into the ways society shapes itself in response to geography, energy resources, and other environmental factors. My understanding of cultural ecology is derived from the work of anthropologist Marvin Harris, who investigated how societies were transformed by their shifts from hunting-and-gathering to farming, and how they adapted themselves to various geographies (geographer Jared Diamond also made important contributions along these lines).

In the last couple of centuries, a shift as profound as the agricultural revolution of 10,000 years ago occurred as societies came to base their economies on the use of fossil fuels. Now, as the fossil fuel era starts to wane, wrenching changes in the social, intellectual, political, and religious foundations of modern society should be anticipated. Fossil-fueled society came to full flower during the 20th century. With unprecedented amounts of energy available, economies grew rapidly, and the expectation of further and unending growth became a core feature of economic and political theory, along with the notion that unending progress was also to be expected in social, scientific, and political realms. Capitalism – the private ownership of what Marx called the ‘means of production,’ along with mechanisms for constant reinvestment in the expansion of those means – was never so much a coherent ideology as a set of cobbled-together agreements and institutions. Since capitalism’s tendency (as Marx observed) was to produce ever greater economic inequality along with worsening boom-bust cycles, efforts were made to restrain those tendencies through redistributive taxation and social programs, along with financial, labor, and environmental regulations (which were seen by many as signs of social and political progress). Immigration and globalization served to reduce labor costs, but were also regarded as evidence of progress toward a more egalitarian, multicultural ideal. The acceptance and resettlement of refugees from political strife or natural disasters represented a national expression of humanitarianism. This was the milieu within which liberal and conservative political discourse took place; that discourse questioned relative degrees of power and benefit enjoyed by social groups (e.g., workers versus managers versus owners of capital) but seldom challenged the shared allegiance to growth. Within a growing economy, there was always more for (nearly) everyone, even though some were able to obtain a much higher percentage of the increasing overall wealth.

The fossil fuel era is now failing. Even without climate change, oil, coal, and natural gas are finite resources extracted using the low-hanging fruit principle. While large amounts of these resources remain, each further increment extracted offers declining energy returns on the energy invested in production, an instance of the law of diminishing returns. The situation with respect to oil is approaching crisis: while production rates are high, costs to producers are soaring, and the higher prices needed to cover those costs can’t be sustained because they tend to frustrate economic growth and kill demand for motor fuel. The petroleum industry is between a proverbial rock and hard place, with debt increasing and profit evaporating. Alternative energy sources will need to be introduced at eight to ten times the current rate of solar and wind build-out to avert a climate or a depletion crisis. In any case, it’s highly doubtful that renewable or nuclear energy could support the consumer economy we’ve come to rely on. Since energy is the basis for all economic activity (a fact mainstream economists have been slow to grasp), the end of the fossil fuel era effectively means the end of growth.

Just as a growing economy encouraged the development of the ideological and social constructs of the 20th century, a stagnating or contracting economy is likely to favor a different and uglier politics whose main themes are: longing (and promises) for the return of a lost condition of abundance, blaming social or political groups for the current situation, and calling for the exclusion of others deemed to be competing with ‘us’ for increasingly scarce resources. This could be a description of what would, in ordinary political discourse, be termed far-right nationalist populism.

Insight into ideological Trumpism can be gleaned from the beliefs of White House chief strategist Steve Bannon. According to the website Politico, his favored readings ‘tend to have one thing in common: the view that technocrats have put Western civilization on a downward trajectory and that only a shock to the system can reverse its decline. They tend to have a dark, apocalyptic tone.’ One of Bannon’s influences is said to be blogger Curtis Yarvin, a leader of a movement called Dark Enlightenment that rejects egalitarianism and multiculturalism along with the progressive view of world history. Dark Enlightenment supports strong, centralized political leadership, libertarian economics, and socially conservative views on gender roles, race relations, and immigration. Another Bannon favorite is Nassim Taleb, author of the 2014 book Antifragile, which proposes managing systems in a way that benefits from random events, errors, and volatility.

The term traditionalism crops up in the work of Italian philosopher Julius Evola (1898-1974). A recent New York Times article explored Bannon’s fascination with Evola, ‘a leading proponent of traditionalism, a worldview popular in far-right and alternative religious circles that believes progress and equality are poisonous illusions.’ Evola’s book Revolt Against the Modern World speculated that the near-universal myth of a lost Golden Age is actually a collective memory of a time when religious and temporal power were united, and society was ruled by spiritual warriors. He believed that the modern world represents a serious decline from that society.

In my first book, Memories and Visions of Paradise: Exploring the Universal Myth of a Lost Golden Age (1989, revised edition 1995), I explained how the idea of a lost Golden Age has long been associated with various forms of millenarianism, the notion that the current world is degraded and approaching a cleansing crisis from which a revived paradisiacal condition will emerge. Millenarian movements (of which many variants of Christianity and Islam are clear examples) often spring up during times of secular decline or crisis, and typically take the form of a cult led by a charismatic visionary aiming to ‘make the world great again.’ Sometimes a benign character, the leader is more often malign — like Hitler. In my view, the myth of a Golden Age is a deep cultural memory of our shared origin in egalitarian hunter-gatherer societies, when we lived embedded in nature rather than separate from and dominating it.

To summarize, cultural ecology predicts that a historical moment of change such as ours would provide the ideal growth medium for social and religious movements that glorify a largely imagined past, anticipate a cathartic renewal (which they may seek to precipitate), and promise followers a privileged position in the coming order.

Some of the basic features of traditionalism are evident in Vladimir Putin’s Russia, which went through an end-of-growth crisis in the 1990s after the collapse of the USSR. In a 2013 speech at the Valdai conference in Russia, Putin warned, ‘We can see how many of the Euro-Atlantic countries are actually rejecting their roots, including the Christian values that constitute the basis of Western civilization. They’re denying moral principles and traditional identities: national, cultural, religious and even sexual.’  In a 2014 speech at the Vatican, Steve Bannon called Putin a kleptocrat, but spoke approvingly of his philosophy: ‘We the Judeo-Christian West really have to look at what Putin is talking about as far as traditionalism goes, particularly the sense of where it supports the underpinnings of nationalism.’ One of Putin’s influence is Aleksandr Dugin, a far-right Russian political philosopher and fan of Julius Evola. Dugin has asserted that, ‘Only after restoring the Greater Russia that is the Eurasian Union, can we become a credible global player.” He’s helped Putin forge alliances with nationalist movements in Europe, including Marine LePen’s National Front in France, Golden Dawn in Greece, Germany’s Alternative for Germany (AfD), the Ataka Party in Bulgaria, and Hungary’s Jobbik Party. Putin’s friend Viktor Orbán, now prime minister of Hungary, has promised to turn his country into an ‘illiberal democracy’ modeled on Russia. He is virulently anti-Muslim, seeing Islam as a ‘rulebook for another world.’

Traditionalism demands an enemy, and the fear and loathing of Islam is a key feature of far-right populism in both Europe and the U.S. Here’s Steve Bannon on the dangers of what he calls ‘jihadist Islamic fascism’: ‘I believe the world, and particularly the Judeo-Christian West, is in a crisis. There is a major war brewing, a war that’s already global. Every day that we refuse to look at this as what it is, and the scale of it, and the viciousness of it, will be a day where you will rue that we didn’t act.’ The expectation of an ultimate cathartic clash between a traditionalist Christian West and jihadist Islam is of course shared by radical Islamist movements such as the Islamic State and Al Qaeda, which themselves represent brands of millenarianism. (The description of the relationship between Islam and the West as a “clash of civilizations” appeared first in a 1957 speech at Johns Hopkins University by British orientalist Bernard Lewis, and Harvard professor Samuel Huntington popularized the idea.)

Societies in decline or crisis don’t always elevate far-right leaders and social movements. The medieval Joachimites and Brethren of the Free Spirit (whose followers endured plagues and wrenching poverty), and the 17th century Ranters in Britain (where small farmers were losing their land to the wealthy) promoted a radically egalitarian vision of human relations. Much more recently, a period of economic contraction and crisis in the United States produced one of the country’s most left-leaning presidents, Franklin Delano Roosevelt. Indeed, it could be argued that Barack Obama was an FDR-like figure tasked to address the global financial crisis of 2008, but that his too-tepid response (or the fact that the crisis was too deeply-rooted to yield fully to Keynesian formulae) then opened the way for far-right Trumpism.

Traditionalism therefore characterizes only one phase of the cultural and political aftermath to the end of growth. While for the foreseeable future (and in certain nations or regions) circumstances may favor strong leaders who demonize racial or religious groups and promise a restoration of forsaken values, their regimes may disappear as quickly as they arrived on the scene. Polities may fragment, with formerly united regions choosing to follow separate paths. Currently, large swathes of America (accounting for over half its total population) are proving highly resistant to the Trumpist mental virus, and much the same could be said with regard to Europe.

A far-left millenarian movement could also arise, a form of militant egalitarianism like Bolshevism or Mao’s Red Brigades that could potentially prove as dangerous as any other brand of extreme millenarianism. But our future options need not be limited to competing brands of millenarianism. Individuals and communities can focus on practical efforts to bring the greatest good to the most people (and other species) over the longest time by rethinking and redesigning production and consumption patterns in anticipation of the failure of existing consumerist institutions. The word ‘good’ in the previous sentence is of course open to definition and redefinition, but even a meager understanding of ecology and psychology would suggest that it should point to values like diversity (permitting the flourishing of many kinds of species and cultures), happiness, health, autonomy, and sustainability.” Heinberg then gives the same recommendations as in his 3-15 post. He concludes: “Millenarianism is a collective psychological expression of stress and powerlessness. The antidote is to act. In a time of division, unite. In a time of demonization, reach out.” He then recommends a new Post Carbon Institute online course called ‘Think Resilience: Preparing Communities for the Rest of the 21st Century,'” available at education.resilience.org.

 

 

 

 

 

The case for anarchism

Anarchists imagine and are attempting to create a society based on three principles: freedom, equality, and solidarity. They believe that freedom in a society based on voluntary association rather than coercion is essential for the full flowering of human intelligence, creativity, and dignity.

If freedom is essential for the fullest development of individuality, equality is necessary for genuine freedom to exist. There can be no real freedom in a class-stratified, hierarchical society riddled with gross inequalities of power, wealth, and privilege. In such a society, only a few – those at the top of the hierarchy – are relatively free; the rest are semi-slaves. “Equality of opportunity” under capitalism is meaningless, since there can be no real equality of opportunity for the children of a millionaire and those of a minimum-wage worker.

The final essential is solidarity, which for anarchists means mutual aid: working voluntarily and cooperatively with others who share the same goals and interests. Solidarity and cooperation means treating each other as equals, refusing to treat others as means to an end, and creating relationships that support freedom for all. To practice solidarity means that we recognize, as in the slogan of the Industrial Workers of the World, that “an injury to one is an injury to all.” We sink or swim together, and by standing together, we can increase our strength and attain our goals.

For anarchists, freedom is individuals pursuing their own good in their own way, making decisions for and about themselves and their lives, and being responsible for those decisions. As Rudolf Rocker wrote, freedom doesn’t exist because of something “granted” or “set down on a piece of paper, but only when it’s become the ingrown habit of a people, and when any attempt to impair it will meet with the violent resistance of the populace.” Anarchists support the tactic of “direct action,” for, as Emma Goldman argued, we have “as much liberty as we are willing to take.”

An anarchist society will be non-coercive – violence or the threat of violence won’t be used to “convince” individuals to do anything. It will be non-hierarchical. And it will be self-governed by confederations of decentralized, grassroots organizations operated by direct democracy rather than the delegation of power to “representatives.”

Contrary to popular belief, anarchists aren’t opposed to structure or organization; they simply want to abolish hierarchical structure and avoid situations in which “leaders” or “representatives” have more power than others. Anarchist organizations build in accountability, diffusion of power among the maximum number of persons, task rotation, skill-sharing, the spread of accurate information and the sharing of resources. For most of human existence, people have engaged in self-directed organization – cooperative forms of economic activity involving mutual aid, free access to productive resources, and a sharing of the products of communal labor according to need. Anarchists don’t advocate going “back to the Stone Age;” they just note that since the hierarchical-authoritarian mode of organization is a relatively recent development in the course of human social evolution, there’s no reason to suppose that it’s somehow fated to be permanent. Similarly, anarchists don’t think human beings are genetically programmed for authoritarian, competitive, and aggressive behavior. On the contrary, such behavior is socially conditioned, or learned, and as such, can be unlearned.

Anarchist organization is based on direct democracy (self-management) and federalism (confederation). These forms of organization ensure that decisions flow from the bottom up rather than being imposed from the top down. We can start to create an anarchist society by the way we act here and now, building alternative institutions and relationships. When there’s a need to put someone in charge of a project, the group can tell him or her how they want it done, so that nothings gets done without everyone’s decision. Delegates acting against their mandate or starting to make policy decisions on their own would be instantly recalled. Thus, in a confederation of communities, the community assemblies’ decisions would determine policy at local, regional, national, and international conferences. Any compromises made by a delegate during negotiations would go back to his or her general assembly for ratification. Assemblies would also be able to call confederal conferences to discuss new developments and inform action committees about changing wishes and instructions. Finally, the basic community assemblies could overturn any decisions reached by the conferences and withdraw from any confederation.

Only this form of organization can replace government (the initiative and empowerment of the few) with anarchy (leaderlessness: the initiative and empowerment of all). Free agreement, confederation and the power of recall, fixed mandates, and limited tenure are mechanisms by which power is removed from the hands of governments and placed in the hands of those directly affected by decisions taken. That this kind of organization can work was demonstrated during the 1930s by the Spanish anarchist movement.

A true anarchist society would be based on free experimentation, with different individuals and groups picking the way of life that best suits them. Those who seek less technological ways of living will be free to do so as will those who want to apply the benefits of technologies they see as appropriate. Similarly, those who want to live in a money-less society in which resources are shared according to need can do so, while those who want to exchange goods market-style can live that way. (Truly free markets don’t exist under the government-supported system of capitalism.)

Our current governments support nation-states and wars, failing completely to include citizens in most life-and-death decision-making and forbidding them from coming together to create needed global policies.

On the question of violence, most anarchists support it only in defense of life and freedom. Although the violent acts of individuals and terrorist groups receive the most publicity, states and governments are by far the major perpetrators of mass terrorism and violence.

For more, see “Anarchism” under the Possibilities heading.

(Note: Some of the above was taken from the infoshop.org website.)

 

 

 

Rob Hopkins on what to do

Many of us are struggling daily with anxiety and questions about “what to do now.” Here are some (abridged) ideas from Rob Hopkins, Transition Towns leader, who wrote recently on post carbon.org:

“It’s an oddly Western notion that compassion and anger are incompatible polarities. Consider the ‘wrathful deities’ central to Tibetan Buddhism – wild, horrific visions who symbolize the tremendous effort it takes to vanquish evil. They often carry ritual implements which symbolize wisdom and compassion. On its own, anger is a volatile, unskillful energy. Combined with compassion and wisdom, however, it can be a clear and powerful force. I see it in the work of the Water Protectors at Standing Rock, facing militarization and brutality with resolution, strength and compassion. Wrathful compassion is a powerful tool, and we need it now more than ever before.”

Hopkins also recommends that we “dream big and unleash imagination – beautifully and with humor, care, kindness, and compassion…Before and after President Trump, we fetch wood and carry water – build resilient communities, model new futures, create new enterprises, support each other, and build connections. We speak truth to power in calling out the absurdity of economic growth and increasing emissions on a finite and ailing planet. We reimagine and rebuild local economies, weave imagination and playfulness through all that we do, and work to meet our communities’ needs rather than those of big business. We resist racism, xenophobia, and discrimination. We invest differently, tell new stories, and celebrate together.”

 

 

The gap between business-as-usual and utter doom

Richard Heinberg, my go-to guru on the future of energy – and therefore technology and society – just posted an important article, “Exploring the Gap Between Business-as-Usual and Utter Doom,” on postcarbon.org. Reminding us that technological progress will soon be running up against Earth’s natural limits and noting that experts in various disciplines “have pointed out dire consequences if policy makers don’t implement course corrections like population stabilization and decline, rapid carbon emissions reductions, and habitat conservation on a vast scale,” Heinberg says that since “society has failed to correct course, dire and multivalent consequences should now be expected…We should anticipate a future that is profoundly challenging; one characterized by societal disintegration and ecosystem failure. In the very worst case, the extinction of most animal and plant species, including humans, is conceivable. And the downward slide will begin soon, if it hasn’t already done so.

The enormous gap between these outcomes – business-as-usual growth and progress on one hand, and limits-induced collapse on the other – has always constituted a disputed yet vital space. The goal of those who say we can’t maintain business-as-usual has never been to promote collapse, but rather to suggest things we could do to alter current behavior and trends so that a crash will be more moderate and survivable. In effect, they have been exploring the gap, looking for landing points on the way up or down the growth escalator; or seeking to close the gap, lessening the boom so that the bust isn’t as severe.

The warning signs that industrial civilization is rapidly approaching non-negotiable planetary limits are now flashing. Each of the last 16 months has established an all-time global temperature record. The oil industry appears to have entered a terminal crisis due to its requirement for ever-higher levels of investment in order to find, produce, refine, and deliver ever-lower-quality resources. Plant and animal species are disappearing at a thousand times the normal extinction rate. And global debt levels have soared since the 2008 financial crisis, setting the stage for an even greater financial convulsion whenever the next cyclical recession hits.

In our new book, Our Renewable Future, energy expert David Fridley and I examine the potential transition to a mostly wind-and-solar energy economy, concluding that, while in theory it may be possible to build enough solar and wind supply capacity to substitute for current fossil energy sources, much of current energy usage infrastructure (for transportation, agriculture, and industrial processes) will be difficult and expensive to adapt to renewable electricity. In the face of these and other related challenges, we suggest that it likely won’t be possible to maintain a consumption-oriented growth economy in the post-fossil future, and that we’d be better off aiming to transition to a simpler and more localized conserver economy. Solar and wind technologies produce a significant surplus of energy over and above the amount invested in building and installing panels and turbines. Further, a lot of current energy usage can be electrified and made substantially more efficient. But key aspects of our current industrial system (including cement production, the chemicals industry, shipping, and aviation) will be difficult to maintain without cheap fossil-fuel inputs.

We won’t know exactly what a post-fossil industrial economy will look like until we address such questions as how much investment capital we’re willing and able to muster for this purpose, whether the economy can continue to function in the face of higher costs for industrial processes, and what shape the financial system will take when GDP growth is no longer possible. But if we don’t make the effort to push the transition forward quickly, there won’t be a post-fossil economy: society will shudder and falter until it lies in ruins.

Given that business-as-usual airports, shopping malls, skyscrapers, and container ships have a small likelihood of remaining useful or replicable much longer, we should be exploring structures that are sustainable – identifying simpler pathways for meeting basic human needs. Since maintaining and adapting current levels of transport will likely be an insurmountable challenge, we might start by aiming to shorten supply chains and localize economies.

Social innovation will probably play a more important role in this adaptive and transformative process than the invention of new machines. Yes, we need research and development in hundreds of technical areas, including ways of building and maintaining roads without asphalt or concrete; ways of producing essential pharmaceuticals without fossil fuels; and ways of building solar panels and wind turbines using a minimum of fuels and rare, exotic materials. But we already have lower-tech ways of solving a lot of problems. We know how to build wooden sailing ships; we know how to construct highly energy-efficient houses using local, natural materials; and we know how to grow food without fossil inputs and distribute it locally. Why don’t we use these methods more? Because they’re not as fast or convenient, they can’t operate at the same scale, they’re not as profitable, and they don’t fit with our vision of ‘progress.’

This is where social innovation comes in. In order for the transition to occur as smoothly as possible, we need to change our expectations about speed, convenience, affordability, and entitlement, and we need to share what we have rather than competing for increasingly scarce resources. We need to conserve, reuse, and repair. There’s no room for planned obsolescence or growing disparities between rich and poor. Cooperation will be our salvation. We’ll be making these behavioral and attitudinal shifts in the context of profound disruptions to the economy and the environment, so a big part of our gap-closing work will consist of building community resilience. That includes assessing needs and vulnerabilities, diversifying local food sources, and strengthening social cohesion and trust by encouraging participation in community organizations and cultural events.” For more on all this go to www.postcarbon.org and www.resilience.org.

“When it comes to forecasting the future,” Heinberg says, “count me among the pessimists. I’m convinced that the consequences of decades of obsession with maintaining business-as-usual will be catastrophic. And those consequences could be upon us sooner than even some of my fellow pessimists assume. Still, I’m not about to let this pessimism (or realism?) get in the way of doing what can still be done in households and communities to avert utter doom. And, while decades of failure in imagination and investment have foreclosed a host of options, I think there are still some feasible alternatives to business-as-usual that could provide significant improvements in most people’s daily experience of life. The gap is where the action is. All else – whether fantasy or nightmare – is a distraction.”

Note: as always, I’ve significantly shortened and slightly edited this article. For the full version, go to www.postcarbon.org.

 

 

The future we face

The future we face is unknown in its details, large and small, but two factors are already in play: fossil fuel depletion (“peak oil”) and climate change. Fossil fuel depletion may seem far away when gas prices are lower than they in recent years, but they’re bound to go back up again. And climate change, as we come to the end of a long, hot summer, marked by unprecedented (and still-burning) forest fires in California, Oregon, Washington, and elsewhere, is already at the forefront of our minds.

The guy I turn to make sense of all this, Richard Heinberg, published a collection of essays from 2012 to this year, Afterburn: Society Beyond Fossil Fuels. Going on the premise that many of you may lack the time to read this important book, I’ve boiled it down to 19 pages for you. This may still seem like a tome, but if you persist till the end, I think you’ll agree that it’s been worth your time. Besides, my take is at the end!

Heinberg begins with some revealing statistics: “Between 1998 and 2005, the oil industry invested $1.5 trillion in exploration and production, and this investment yielded 8.6 million barrels per day in additional world oil production. Between 2005 and 2013, the industry spent $4 trillion on E&P, yet this more-than-doubled investment produced only 4 mb/d in added production. The costs of oil exploration and production are currently rising at about 10% per year, according to Steve Kopits of the energy analytics firm Douglas-Westwood. This is squeezing the industry’s profit margins, since it’s getting ever harder to pass these costs on to consumers.

The average energy profit ratio (energy return over energy invested) for US oil production has fallen from 100:1 to 10:1, and the downward trend is accelerating as more and more oil comes from tight deposits (shale) and deep water. Canada’s prospects are perhaps even more dismal than those of the United States: the tar sands of Alberta have an EROEI that ranges from 3.2:1 to 5:1.1. Unless our investment of energy in producing more energy yields an averaged profit ratio of roughly 10:1 or more, it may not be possible to maintain an industrial (as opposed to an agrarian) mode of societal organization over the long run [italics mine].

‘Demand destruction’ has so far set a limit on global petroleum prices. Yet for the major oil companies, prices currently aren’t high enough to pay for the development of new projects in the Arctic or in ultra-deepwater. Soaring fuel prices also wallop airlines, the tourism industry, and farmers. Even real estate prices are impacted, since as gasoline gets more expensive, the lure of distant suburbs for prospective homebuyers wanes. It’s more than mere coincidence that the US housing bubble burst in 2008, just as oil prices hit an all-time high. Rising gasoline prices since 2005 have led to a reduction in the average number of miles traveled by US vehicles annually, a trend toward less driving by young people, and efforts on the part of the auto industry to produce more fuel-efficient vehicles. Altogether, American oil consumption is today roughly 20% below what it would have been if growth trends in the previous decades had continued.

To people concerned about climate change, much of this sounds like good news. There’s just one catch. None of this is happening as a result of long-range, comprehensive planning. And it will take a lot of planning and effort to minimize the human impact of a societal shift from relative energy abundance to relative energy scarcity. In fact, there is virtually no discussion occurring among officials about the larger economic implications of declining energy returns on investment. Indeed, rather than soberly assessing the situation and its imminent economic challenges, our policy makers are stuck in a state of public relations-induced euphoria, high on temporarily spiking gross US oil and gas production numbers.

The obvious solution to declining fossil fuel returns on investment is to transition to alternative energy sources as quickly as possible. We’ll have to do this anyway to address the climate crisis. But from an energy accounting point of view, it may not offer much help. Renewable energy sources like solar and wind have characteristics very different from those of fossil fuels: the former are intermittent, while the latter are available on demand. Solar and wind can’t affordably power airliners or eighteen-wheel trucks. Moreover, many renewable energy sources have a relatively low energy profit ratio.

One of the indicators of low or declining energy returns on energy investment is a greater requirement for human labor in the energy production process. In an economy suffering from high unemployment, this may seem like a boon. Indeed, wind and solar energy are often touted as job creators, employing more people than the coal and oil industries put together (even though they produce far less energy for society). Jobs are good, but what would happen if we went all the way back to the average energy returns-on-investment of agrarian times? There’d certainly be plenty of work needing to be done. But we’d be living in a society very different from the one we’re accustomed to, one in which most people would be full-time energy producers and society would be able to support relatively few specialists in other activities. This will be a simpler, slower, and poorer economy.

If our economy runs on energy, and our energy prospects are gloomy, how is it that the economy is recovering? The simplest answer is, it’s not, except as measured by a few misleading statistics. Each month the Bureau of Labor Statistics releases figures for new jobs created, and they look good at first glance. Most of these new jobs pay less than jobs lost in recent years, however. Also, labor force participation rates are at the lowest level in 35 years, and unemployment statistics don’t include people who’ve given up looking for work. All told, according to a recent Gallup poll, a majority of Americans say they’re worse off today than they were a year ago.

Cheap, high-EROEI energy and genuine economic growth are disappearing, and rather than recognizing this fact, our government hides it from us. If we recognized the trends and did a little planning, there could be an upside to all of this. We’ve become overspecialized anyway. We teach our kids to operate machines so sophisticated that almost no one can build one from scratch, but not how to cook, sew, repair broken tools, or grow food. We seem to be less happy year by year. We’re overcrowded, and continuing population growth only makes matters worse. Why not encourage family planning instead? Studies suggest we could dial back on consumption and be more satisfied with our lives.

What would the world look and feel like if we deliberately and intelligently nudged the brakes on material consumption, reduced our energy throughput, and relearned some general skills? A few people have already done the relevant experiment. Take an online virtual tour of Dancing Rabbit ecovillage in northeast Missouri, or Lakabe in northern Spain. But you don’t have to move to an ecovillage to join in the fun; there are thousands of Transition Initiatives worldwide running essentially the same experiment in ordinary towns and cities, just not so intensively. Take a look at the website resilience.org any day of the week to see reports on these experiments, and tips on what you could do to adapt more successfully to our new economic reality.

All of these efforts have a couple of things in common: First, they entail a lot of hard work and, apparently, yield considerable satisfaction. Second, they’re self-organized and self-directed, not funded or overseen by government. The latter point is crucial, since our political system is currently too broken to grasp the nature of the problems facing us. This is unfortunate, because even a little large-scale planning and support could help; without it, the transition will be more chaotic than necessary, and a lot of people will be hurt needlessly.”

The bottom line, according to Heinberg: “We must learn to be successfully and happily poorer. This means decentralization, simplification, and localization; becoming less reliant on debt; and learning survival skills like growing food. We can make this transition successfully, if not happily, if enough of us embrace Lean Society thinking and habits.

Gasoline-powered civilization began recently, in the mid-19th century, spreading across the globe in mere decades. Visualize ancient subterranean oil reservoirs rapidly depleting, with half of Earth’s entire inheritance of conventional crude converted to carbon dioxide and water during the lifetime of an average baby boomer (1950–2025). Now nations are straining to adjust to declining oil abundance, searching for alternatives, and fighting over what’s left. We’re not running out of oil – we’ve only begun tapping tar sands, tight oil, and polar oil. But what’s left, though impressive in quantity, will be expensive, risky, and slow to extract.

For the majority of us to switch to electric cars, the economy would have to keep growing, so that more people could afford to buy them. A more likely scenario: as fuel gets increasingly expensive the economy will falter, rendering the transition to electric cars too little, too late.

Visualize life without gasoline. You might as well start doing so now, at least in your imagination; soon enough, this will no longer be an exercise. How will your food be grown and transported? How will you get around? Will your job still exist? How will your community function?”

Having posed these questions, Heinberg turns to “global warming – by far the worst environmental challenge humans have ever confronted. It results from our current fossil-fuel energy regime, and averting catastrophic climate change will require us to end our reliance on coal, oil, and natural gas. Ocean acidification is also a consequence of burning fossil fuels, and most other environmental crises (like nitrogen runoff pollution created by fertilizers made from fossil fuels, and most air pollution) can be traced to the same source. Therefore ending our addiction to fossil fuels is essential if we want future generations of humans (and countless other species) to inherit a habitable planet.

We’re headed toward a (nearly) all-renewable-energy economy one way or the other,” Heinberg says, adding that a little planning for that would be nice. “If society is to avoid civilization-threatening levels of climate change, the use of fossil fuels will have to be reduced proactively by 80–90% by 2050.”

Running down the list of non-fossil fuel sources of energy, beginning with nuclear power, Heinberg says that “most nations have concluded that nuclear power is too costly and risky, and supplies of uranium, the predominant fuel for nuclear power, are limited anyway. Thorium, breeder, fusion, and other nuclear alternatives may hold theoretical promise, but there’s virtually no hope that we can resolve the remaining myriad practical challenges, commercialize the technologies, and deploy tens of thousands of new power plants within just a few decades. That leaves renewable energy sources – solar, wind, hydro, geothermal, tidal, and wave power – to power the economy of the future.

In the process of transition, the ways that society uses energy must change at least as much as the ways society produces energy. Every energy source possesses a unique set of characteristics: some sources are more portable than others, or more concentrated, and some are intermittent, scalable, diffuse, renewable, environmentally risky, or expensive. We’ve built our current economy to take advantage of the special properties of fossil fuels. The renewable energy sources available to replace oil, gas, and coal have very different characteristics and will therefore tend to support a different kind of economy – one that’s less mobile, more rooted in place; less globalized, more localized; less when-we-want-it, more when-it’s-available; less engineered, more organic.

The quantity of energy that will be available during the transition from fossil to renewable sources is also in doubt. While ever-more-rapid rates of extraction of fossil fuels powered a growing economy during the 20th century, society will struggle to maintain current levels of total energy production in the 21st, let alone grow them to meet projected demand. Indeed, there are credible scenarios in which available energy could decline significantly. We’ll also have to invest a lot of the fossil energy we do have in building post-fossil energy infrastructure. Energy efficiency can help along the way, but only marginally. The global economy will almost certainly stagnate or contract accordingly.”

Heinberg acknowledges that this “message faces a tough audience, and flies against deep-seated interests. Many economists and politicians don’t buy the assertion that energy is at the core of our species-wide survival challenge. They think the game of human success-or-failure revolves around money, military power, or technological advancement. If we toggle prices, taxes, and interest rates; maintain proper trade rules; invest in technology research and development; and discourage military challenges to the current international order, they say, growth can continue indefinitely and everything will be fine. They see climate change and resource depletion as peripheral problems that can be dealt with through pricing mechanisms or regulations.

Fossil fuel companies may understand the importance of energy, but, having a powerful economic incentive to block general acceptance of the message that ‘renewables are the future,’ they claim that there’s plenty of oil, gas, and coal available to fuel society for decades to come. Some policy wonks buy ‘it’s all about energy,’ but are also jittery about ‘renewables are the future’ and won’t go anywhere near ‘growth is over.’ A few of these folks like to think of themselves as environmentalists, including the Breakthrough Institute and writers like Stewart Brand and Mark Lynas. A majority of government officials are in the same camp, viewing nuclear power, natural gas, carbon capture and storage (‘clean coal’), and further technological innovation as pathways to solving the climate crisis without the need to curtail economic growth. Other environment-friendly folks buy ‘it’s all about energy’ and ‘renewables are the future,’ but remain allergic to the ‘growth is over,’ saying that we can transition to 100% renewable power with no sacrifice in terms of economic growth, comfort, or convenience. Stanford professor Mark Jacobson and Amory Lovins of the Rocky Mountain Institute are leaders of this chorus. Theirs is a reassuring message, but if it doesn’t happen to be factually true (and there are many energy experts who argue persuasively that it isn’t), then it’s of limited helpfulness because it fails to recommend the kinds or degrees of change in energy usage essential to a successful transition.

Questioning whether growth can continue is deeply subversive – not only objectionable to economic conservatives, but abhorrent to many progressives who believe economies must continue to grow so the working class can get a larger piece of the proverbial pie, and the ‘underdeveloped’ world can improve standards of living.”

Heinberg notes that “back in the 1970s, when environmental limits were first becoming apparent, catastrophe could have been averted with only a relatively small course correction – a gradual tapering of growth and a slow decline in fossil fuel reliance. Now, only a ‘cold turkey’ approach will suffice. If a critical majority of people couldn’t be persuaded then of the need for a gentle course correction, can they now be talked into undertaking deliberate change on a scale and at a speed that might be nearly as traumatic as the climate collision we’re trying to avoid?

Managerial elites will not be persuaded of all three the above conclusions till it’s too late to organize a proactive energy transition. Does this mean that society is headed for sudden and utter ruin, that there is nothing we can do to improve our prospects, and that there’s absolutely no point in attempting to persuade a broad audience of the need for behavior change? Hardly. As Dmitry Orlov explains in his book The Five Stages of Collapse, there are degrees of disorder that can unfold as societies hit the wall. The five stage of collapse he identifies are financial, commercial, political, social, and cultural, and in a recent essay he adds a sixth stage: ecological collapse. The takeaway is simple: if you see the society around you approaching a period of disintegrative change, do whatever’s necessary to stop the process before it reaches stages 4, 5, or (heaven forbid) 6.

Elected leaders could help in this vital transformation if they were inclined to do so – for example, by ditching GDP in favor of the genuine progress indicator (GPI) or gross national happiness (GNH) measures. But most policy makers are likely to remain latecomers to admitting the truth.

From a policy standpoint,” Heinberg says, “climate change is effectively an energy issue, since reducing carbon emissions will require a nearly complete revamping of our energy systems. Energy is, by definition, humanity’s most basic source of power, and since politics is a contest over power (albeit social power), it shouldn’t be surprising that energy is politically contested. As energy issues become more critically important to society’s economic and ecological survival, they become more politically contested; and as a result tend to become obscured by a fog of exaggeration, half-truth, omission, and prevarication. You can often find research that supports your beliefs, even if the studies you’re citing are highly misleading.”

Heinberg tackles consumerism next, saying that “humans – like all other animals – are consumers in the most basic sense, in that we must eat to live. Further, we’ve been making weapons, ornaments, clothing, utensils, and other items for tens of thousands of years, and commerce has been with us almost as long. What’s new is the project of organizing an entire society around the necessity for ever-increasing rates of personal consumption. Consumerism arose from a unique historic milieu. In the early 20th century, a temporary abundance of cheap, concentrated, storable, and portable energy in the form of fossil fuels enabled a dramatic increase in the rate and scope of resource extraction via powered mining equipment, chain saws, tractors, powered fishing boats, and more. Coupled with powered assembly lines and the use of petrochemicals, cheap fossil energy also permitted a vast expansion in the manufacture of a widening array of commercial products. This resulted in a serious economic problem known as overproduction (too many goods chasing too few buyers), which would eventually contribute to the Great Depression of the 1930s. Industrialists found a solution: advertising. As social historian Stuart Ewen notes in Captains of Consciousness (1976), ‘Consumerism, the mass participation in the values of the mass-industrial market emerged in the 1920s not as a smooth progression from earlier and less developed patterns of consumption, but rather as an aggressive device of corporate survival.’ In a later book, PR! (1996), Ewen recounts how, during the 1930s, the US-based National Association of Manufacturers enlisted a team of advertisers, marketers, and psychologists to formulate a strategy to counter government efforts to plan and manage the economy in the wake of the Depression. They proposed a massive, ongoing ad campaign to equate consumerism with “The American Way.” Progress would henceforth be framed entirely in economic terms, as the fruit of manufacturers’ ingenuity. Americans were to be referred to in public discourse as consumers, and were to be reminded at every opportunity of their duty to contribute to the economy by purchasing factory-made products, as directed by increasingly sophisticated and ubiquitous advertising cues.

While advertising was an essential prop to consumerism, by itself it was incapable of stoking sufficient demand to soak up all the goods rolling off assembly lines. In the early years of the last century Americans were accustomed to paying cash for their purchases. But then along came automobiles: not many people could afford to pay for one outright, yet nearly everybody wanted one. In addition to being talked into desiring more products, consumers had to be enabled to purchase more of them than they could immediately pay for; hence the widespread deployment of time payments and other forms of consumer credit. With credit, households could consume now and pay later. Consumers took on more debt, the financial industry mushroomed, and manufacturers sold more products.

Though consumerism began as a project organized by corporate America, government at all levels swiftly lent its support. When citizens spent more on consumer goods, sales tax and income tax revenues tended to swell. After World War II, government advocacy of increased consumer spending was formalized with the adoption of gross domestic product (GDP) as the nation’s primary measure of economic success, and with the increasing use of the term consumer by government agencies. By the 1950s, consumerism was thoroughly interwoven in the fabric of American society.

Thorstein Veblen in his book The Theory of the Leisure Class saw mass production as a way to universalize the trappings of leisure so the owning class could engage workers in an endless pursuit of status symbols, thus deflecting their attention from society’s increasingly unequal distribution of wealth. A more crucial problem with consumerism has to do with resource limits. The consumer economy also produces an unending variety of wastes, of which water, air, and soil can absorb only so much before planetary life-support systems begin unraveling. A team of researchers at MIT began using a computer to model likely future scenarios ensuing from population expansion, consumption growth, and environmental decline. In the computer’s ‘standard run’ scenario, continued growth led to a global economic collapse in the mid-21st century. The project’s findings were documented in the pivotal 1972 book Limits to Growth, which received blistering reviews from mainstream economists but has since been vindicated by independent retrospective analysis.

Treating consumerism as though it were merely an individual proclivity rather than a complex, interdependent system with financial, governmental, and commercial components is both wrong and mostly ineffectual. The system of consumerism can only be altered or replaced through systemic action. This is hampered by the fact that consumerism has become self-reinforcing: those with significant roles in the system who try to rein it in get whacked, while those who help it expand get stroked. Nearly everybody wants an economy with more jobs and higher returns on investments, so for most people, the incentive to shut up and get with the program is overwhelming. The natural constraint to consumerism – fossil fuel depletion – may be well within sight. But since it dominates the economy (70% of US GDP comes from consumer spending), when it goes down the economy goes too. No one knows exactly when this train wreck will occur or precisely how bad it will be. But it’s possible to say with some confidence that it’ll manifest as an economic depression accompanied by a series of worsening environmental disasters and possibly wars and revolutions. Looking at what’s happened since the start of the global economic crisis in 2007, it’s likely the wreck’s already begun, though it’s happening in slow motion as the system fights to maintain itself.

Economic collapse has been averted so far by governments and central banks inserting fingers in financial dikes. The Federal Reserve’s been purchasing tens of billions of dollars in Treasury bonds each month, year after year, using money created out of thin air at the moment of purchase. This has enabled the federal government to borrow at low interest rates; it also props up the American financial industry. Indeed, virtually all of the Fed’s money has stayed within financial circles, a big reason,” Heinberg says, “why the richest Americans have gotten much richer in the past few years, while most regular folks are treading water at best. What has the too-big-to-fail, too-greedy-not-to financial system done with the Fed’s trillions in free money? Blown another stock market bubble and piled up more leveraged bets. No one knows when the latest bubble will pop, but when it does the ensuing crisis will likely be worse than that of 2008. Will central banks then be able to jam more fingers into the leaky levee?

It appears that, for now at least, Mother Earth herself is playing ‘The Hero of Haarlem’ – we’re currently in a cool Pacific Ocean cycle. There’s no way to know how long it will last – the previous Pacific cool phase, which started in the 1940s, continued for about 30 years. If the present cycle is of the same duration, in about 15 years much of the heat currently being dumped in deep oceans may begin instead to remain in the atmosphere. At that point we’ll likely see unprecedented rates of climate warming, and far worse episodes of extreme weather.

The fact that climate change is complex and nonlinear makes it hard to communicate the urgency of the problem. Meanwhile, most governments aren’t rapidly developing renewable energy and public transport infrastructure; instead, they’re spending their money on building more roads. The financial system isn’t being downsized and regulated; it’s being propped up and inflated. Fossil fuel use isn’t being discouraged with meaningful carbon taxes, except in a very few countries; instead, oil and gas industries are subsidized. The folks in charge will probably continue to buy as much time as they can, for as long as they can, even if doing so makes the situation worse in the long run.

Nature, central banks, and crafty drillers may yet conspire to maintain the appearance of normalcy in the eyes of at least some of the population even as the waters rise around our ankles. No collapse here, folks; just keep shopping. Still, everyone knows that America and the world will have to transition off of fossil fuels during this century. My colleagues at the Post Carbon Institute and I believe that delaying this transition is extremely dangerous for a number of reasons. Obviously, it prolongs the environmental impacts from fossil fuel production and combustion. But also, the process of building a renewable energy economy will take decades and require a tremendous amount of investment. If we don’t start soon enough, society will get caught in a trap of skyrocketing fuel prices and a collapsing economy, and won’t be in a position to fund needed work on alternative energy development.

Society will also need to solve some other basic problems: how to grow food sustainably without fossil fuel inputs and without eroding topsoil or drawing down increasingly scarce supplies of fresh water; how to support seven billion people (and counting) without depleting natural resources – including forests, fish, and finite stocks of minerals and metals; and how to reorganize our financial system so that it can continue to perform its essential function – reinvesting savings into socially beneficial projects – in the context of an economy that’s stable or shrinking due to declining energy supplies.

The capacity of governments to maintain flows of money and goods will erode, and it will increasingly be up to households and communities to provide the basics for themselves while reducing their dependence upon, and vulnerability to, centralized systems of financial and governmental power. As the capacity of the government wanes, it can feel threatened by people trying to provide the basics for themselves and act to discourage or even criminalize them. This contest between traditional power elites and growing masses of disenfranchised poor and formerly middle-class people attempting to provide the necessities of life for themselves in the context of a shrinking economy is shaping up to be the fight of the century.

Civilizations are complex societies organized around cities; they obtain their food from agriculture (field crops), use writing and mathematics, and maintain full-time division of labor. They’re centralized, with people and resources constantly flowing from the hinterlands toward urban hubs. Thousands of cultures have flourished throughout the human past, but there have only been about 24 civilizations. And all except our current global industrial civilization (so far) have collapsed. As Joseph Tainter puts it in his book on the collapse of civilizations, ‘More complex societies are costlier to maintain than simpler ones and require higher support levels per capita.’ When available energy and resources are limited, a point comes when increasing investments become too costly and yield declining marginal returns. Even the maintenance of existing levels of complexity costs too much, and a general simplification and decentralization of society ensues – a process colloquially referred to as collapse.

Instead of increasing its complexity, therefore, society will – for the foreseeable future, and probably in fits and starts – be shedding complexity. General economic contraction has arguably already begun in Europe and the United States. The signs are everywhere: high unemployment levels, stagnating or declining energy consumption, and jittery markets. Increasingly, even in countries recently considered as good credit risks, the costs of preventing a collapse of the financial sector are being shifted to the general populace by way of austerity measures that result in economic contraction and general misery. A global popular uprising is the predictable result of governments’ cuts in social services, their efforts to shield wealthy investors from consequences of their own greed, and rising food and fuel prices. In recent years, recurring protests have erupted in Africa, the Middle East, Asia, Europe, and North America. Widespread protest opens the opportunity for needed political and economic reforms, but it also leads to the prospect of bloody crackdowns and reduced social and political freedom.

When all else fails,” Heinberg says, “the local matrix of neighbors, family, and friends will offer our last refuge.” He advises national policy makers to consider “guaranteeing the basics of existence to the general public for as long as possible, at the same time promoting local production of essential goods, strengthening local social interconnectivity, and shoring up local economies.” He also recommends “promoting environmental protection and resource conservation, reducing reliance on fossil fuels in every way possible, stabilizing population levels, fostering sound governance (especially in terms of participation and transparency), and providing universal education in practical skills (gardening, cooking, bicycle repair, sewing, etc.) as well as in basic academic subjects (reading, math, science, critical thinking, and history). Finally, don’t succumb to the temptation to deploy military tactics against your own people as you feel your grip on power slipping; the process of decentralization is inexorable, so plan to facilitate it.”

Considering non-fossil energy sources again, Heinberg notes that “only nuclear is concentrated, available on demand, and (arguably) capable of significant expansion. Thus it’s no accident that Techno-Anthropocene boosters such as Mark Lynas, Stewart Brand, Ted Nordhaus, and Michael Schellenberger are big nuclear proponents. But the prospects for current nuclear technology are not rosy, the devastating Fukushima meltdowns of 2011 having scared off citizens and governments around the globe. Also, there’s still no good solution for storing radioactive waste even when reactors are operating as planned. Nuclear power plants are expensive to build and typically suffer from hefty cost over-runs. The world supply of uranium is limited, and shortages are likely by mid-century even with no major expansion of power plants. Finally, atomic power plants are tied to nuclear weapons proliferation.

Techno-Anthropocene proponents say new nuclear technology has the potential to fulfill the promises originally made for the current fleet of atomic power plants. The centerpiece of this new technology is the integral fast reactor (IFR). Unlike light water reactors (which comprise the vast majority of nuclear power plants in service today), IFRs would use sodium as a coolant. The IFR nuclear reaction features fast neutrons, and more thoroughly consumes radioactive fuel, leaving less waste. Indeed, IFRs could use current radioactive waste as fuel. Also, they’re alleged to offer greater operational safety and less risk of weapons proliferation. These arguments are forcefully made in the 2013 documentary ‘Pandora’s Promise,’ produced and directed by Robert Stone. The film asserts that IFRs are our best tool to mitigate anthropogenic global warming. Critics say these claims are overblown and that fast-reactor technology is highly problematic. Earlier versions of the fast breeder reactor (of which IFR is a version) were commercial failures and safety disasters. Proponents of the integral fast reactor, say the critics, overlook its exorbitant development and deployment costs and continued proliferation risks. IFR only ‘transmutes,’ rather than eliminates, radioactive waste, the technology is decades away from widespread implementation, and its use of liquid sodium as a coolant can lead to fires and explosions. David Biello, writing in Scientific American, concludes that, ‘To date, fast neutron reactors have consumed six decades and $100 billion of global effort but remain wishful thinking.’ Even if advocates of IFR reactors are correct, there’s one giant practical reason they may not power the Anthropocene: we won’t see the benefit from them soon enough to make much of a difference. We don’t have the luxury of limitless investment capital or decades in which to work out the bugs and build out this complex, unproven technology.

As the fracking boom unavoidably fails due to financial and geological constraints, a new energy regime will inevitably arise. It will almost surely be one mainly characterized by scarcity, but it will also eventually be dominated by renewable energy sources, whether solar panels or firewood. That effectively throws the door open to a range of governance possibilities. As mobility declines, smaller and more local governance systems will be more durable than empires and continent-spanning nation states. But will surviving regional and local governments end up looking like anarchist collectives or warlord compounds? Recent democratic innovations pioneered or implemented in the Arab Spring and the Occupy movement hold out more than a glimmer of hope for the former. Anthropologist David Graeber argues that the failure of centralized governmental institutions can open the way for democratic self-organization; as evidence, he cites his own experience doing doctoral research in Madagascar villages where the state had ceased collecting taxes and providing police protection. Journalism professor Greg Downey, commenting on Graeber’s ideas, says he ‘saw something similar in the camps of the Movimento Sem Terra (the MST or Landless Movement) in Brazil. These roadside shanty camps attracted former sharecroppers, poor farmers whose small plots were drowned out by hydroelectric projects, and other refugees from severe restructuring in agriculture toward large-scale corporate farming. Activists and religious leaders helped these communities set up their own governments, make collective decisions, and eventually occupy sprawling ranches. The MST leveraged the land occupations to demand that the Brazilian government adhere to the country’s constitution, which called for agrarian reform, especially of large holdings that were the fruits of fraud. Community-based groups, including cooperatives formed by people with very little education, developed greater and greater ability to run their own lives, electing their own officials, holding marathon community meetings in which every member voted (even children), and, when they eventually gained land, often becoming thriving, tight-knit communities.’

Conservers, localizers, and de-growthers must hope that if the growth-as-usual bandwagon can’t be turned back with persuasion, its inevitable crash will occur in increments, so that they can seize each step-down in industrial output as an opportunity to demonstrate and promote the need for alternatives. Success will be defined in terms of minimizing human suffering and ecological disruption as we adapt toward a leaner existence.”

At this point in the book, Heinberg asks what globalization (which will decrease as fossil fuels become less available) “has done for you lately? Broadly defined, globalization can be said to have a long history. The Roman Empire, the post–1492 European age of conquest, the British Empire, and the massive expansion of international trade that started in the late 20th century each brought more long-distance communication, travel, and transport of goods. All of these projects resulted in an increase of wealth for elites in urban trading centers, and mounting costs borne by indigenous peoples and nonhuman species. The last of these four great projects, for which the term globalization was coined, has been by far the most intensive and extensive. It was driven by the convergence of key resources, developments, and inventions: cheap oil, satellite communications, container ships, computerized monitoring of inventories, the flourishing of multinational corporations, the proliferation of liberal trade treaties, and the emergence of transnational bodies such as the World Trade Organization. For economists, globalization made perfect sense. The doctrine of comparative advantage held that if low-wage workers in Shanghai can make widgets cheaper than unionized factory employees in Camden, New Jersey can, widget manufacturing should move to China. And, to a large extent, it did. Economists said everyone would eventually benefit, but casualties quickly mounted. Real wages for American workers stopped growing in the 1970s. Manufacturing towns throughout the Northeast and Midwest withered. Meanwhile, China began burning immense amounts of coal to make mountains of toys, furniture, clothing, tools, appliances, and consumer electronics, casting a pall of toxic fumes over its cities and increasing its greenhouse gas emissions to record-setting levels. In effect, the United States was importing cheap consumer goods while exporting jobs and pollution. In both China and the United States, levels of economic inequality soared.

In the first half of the 20th century,” Heinberg says, the economy of his region (Sonoma County in northern California) “was diverse and agriculture-based. Farmers and ranchers produced a variety of foods including wheat, hops, prunes, apples, eggs, milk, and beef. Building materials were sourced from nearby forests and quarries. Today the county banks on one significant product: wine, most of which is exported. Grapes have become an ecological blight on rural areas, where vineyards extend from horizon to horizon, crowding out ecologically diverse native oak woodlands. Wine leaves by the truckload, while everything else the people of Sonoma County need and use – much of it from China – arrives on the backs of eighteen-wheelers.

Northern California’s wealth, derived largely from globalization, draws people to live here. As a result, the area has some of the highest land prices and rents in the nation. That’s not a problem if you’re a high-flying tech baron or vintner; but if you work in the service industry, or are trying to make a living growing anything other than grapes, it’s tough to get by. Taking cost of living into account, California has the highest poverty rate in the country. The state is home to about 12% of the total US population, but a full third of US welfare recipients. Income inequality is higher here than in almost any other state, and it’s increasing fast: according to The Economist, in the last five years the number of Californians earning between $50,000 and $100,000 fell by almost 75,000, while income brackets above and below grew. Project these trends a couple of decades into the future and you arrive at some version of hell – a society that’s socially and ecologically ruined. A lot of Californians have already done that visualization exercise, which is what makes them want more local manufacturing jobs, more locally grown food, and stronger communities comprised of skilled, motivated, engaged, and decently paid people. But the argument for localism is actually much stronger than this: even if we desperately want cheap foreign-made goods and are happy to trade away economic equity and ecological sustainability in order to get them, globalization is a self-limiting game that’s nearly run its course due to quickly diminishing returns in the oil sector.

There is still a lot of oil left to extract and in all likelihood the world supply of transport fuel faces not a sudden shutoff but a decades-long tapering with ever-rising costs. Most people assume we’ll just gradually shift to different sources of energy to power transport,” Heinberg says, proceeding to demonstrate that there’s nothing “to shift to that will give us the same level of mobility. The petroleum industry proposes using natural gas more widely as a transport fuel, since shale gas (produced, like tight oil, via fracking) is currently plentiful and cheap. However, shale gas resources suffer from the same problems as tight oil – rapid per-well decline rates and limited numbers of profitable drilling sites. Electricity can power some transport, and there are more electric cars on the road today than ever before. But where will added electricity come from to keep electrified transport growing through midcentury? Some energy analysts favor the increased use of coal, using carbon capture and storage technology (CCS, often labeled “clean coal”). Yet everywhere it’s been proposed, CCS is being rejected as too costly. Without CCS, dealing with the climate crisis will require reducing global coal consumption nearly to zero by midcentury. Even if the world refuses to take climate protection seriously, there’s good evidence that economically minable world coal reserves have been substantially overestimated, so coal may not be able to keep the party going much longer anyway.

Wind and solar would help solve the climate crisis, and they’re renewable (though the machines used to capture energy from wind and sunlight are made from nonrenewable materials). But solar and wind have energy characteristics different from those of fossil fuels: they’re intermittent and seasonal, a problem that can be solved only with major investment in energy storage or long-distance transmission. While a few analysts claim that renewables alone can power America, grid operators in Germany and Spain have reported problems integrating increasing amounts of solar and wind electricity input. And electricity isn’t a complete transport solution even if we have enough of it. Electric airliners would be too heavy to fly even with a 40-fold increase in battery efficiency.

For the last couple of decades, energy futurists have touted the ‘hydrogen economy.’ Former California governor Arnold Schwarzenegger liked being photographed driving his hydrogen-powered Hummer and championed the ‘hydrogen highway,’ a chain of hydrogen-equipped filling stations to service H2-powered cars. Toyota plans to bring out a hydrogen car next year and promises to help build support infrastructure in Los Angeles and San Francisco. Yet, as of 2014, California has only nine publicly accessible hydrogen filling stations, compared to nearly ten thousand gas and diesel stations. The renewable energy transition isn’t happening remotely fast enough even here, let alone in the nation as a whole, to significantly limit climate impacts or forestall the economic consequences of oil depletion.”

Having demonstrated that we’ll soon lack the “energy to maintain transport systems at current scale,” Heinberg proposes that we “urgently shift transport modes so as to maximize per-ton, per-mile fuel efficiency. Ships are the most energy-efficient haulers, then trains; trucks are much less so, while airplanes are usually the least energy-efficient means of moving people and freight.

Solar and wind may not be able to replicate all the payoffs of fossil fuels, which are concentrated, available on demand, and ideal for fueling centralized grid systems and vehicles of all kinds. But what if society were to play to the strengths of these new energy sources rather than trying to force-fit them into systems designed for oil, coal, and gas? The result would likely be an energy economy that’s distributed, decentralized, and under local control. The trend – off-gridding – may already be quietly beginning, and if it were to become widespread, the ultimate outcome would be much lower overall energy consumption levels, with electricity use primarily occurring when intermittent energy is available.

Another technological development possibly leading to a happy local future,” according to Heinberg, “is 3-D printing. As applications of the technology expand, more products will be manufactured at their point of purchase or use. While per-unit production costs may be higher, reduced shipping and inventory expenditures will more than compensate. Supply chains of raw materials from mines to printer would be needed, and some environmentalists have legitimate concerns about the waste and toxics produced by these machines; still, studies suggest that overall materials and energy consumption would be less than with our current centralized, globalized systems of production and distribution.

A complementary bit of hopeful news from the technology world comes from farmer-physicist Marcin Jacubowski and colleagues, who have spent the past few years inventing the Global Village Construction Set—open-source blueprints that enable fabrication from locally available recycled materials of 50 key industrial machines, including tractors, wind turbines, bioplastic extruders, and 3-D printers. Jacubowski’s goal is to provide every community with access to the basic technology needed to maintain a comfortable, sustainable, locally self-sufficient existence. So far, only a few of the modular machines have been fully designed and prototyped, but Jacubowski’s project has attracted both investors and eager interns.

For solution-oriented localists, these hopeful developments coalesce into a vision of a nation of small producers living in thriving towns, and villages, with chickens in every backyard, solar panels on every roof, a 3-D printer on every desktop, and an open-sourced set of productive machinery in every neighborhood. In such a future, globalized communication (and hence cultural exchange) might persist, but without job losses and exported pollution.”

Addressing his concern that without reliable electricity, key cultural knowledge will be lost, Heinberg notes that “fewer books are now released in print versions and more in online or e-book formats. Most newspapers and magazines also publish their content online, with some completely jettisoning their print versions. Digitization has nearly completed its takeover of the motion picture, photography, and music industries as well, making the internet the primary delivery medium for visual and audio media.

Preservation of digitized knowledge can become a problem because of obsolescence (think floppy disks). Physical degradation is a threat as well, for both magnetic and laser-etched media. But, more important, the project of digitized cultural preservation depends on the reliable supply of electricity. When the power goes off, access to the internet goes down, and CDs, DVDs, and electronic devices become useless. Sculpture and architecture would persist, previous generations of sound and visual media might be decipherable, and books and collections of physical newspapers and magazines would fare reasonably well for a few decades, but in just a century or two the vast majority of our recently recorded knowledge would be gone or inaccessible.

What has to go wrong for the lights to go out? Failure to replace aging infrastructure. All knowledgeable observers agree that North America’s electricity grid system is overdue for a massive upgrade. The consequences of failure to invest tens of billions in new infrastructure will be more frequent and ever-longer blackouts and brownouts, perhaps leading to electricity rationing and a host of dire economic impacts. The current grid was built when energy was cheap, demand for electricity was lower, and the economy was growing at a rapid pace. Today investment capital is scarce, so an already strapped federal government would have to pay for most of the grid upgrade. The industry may also become unable to maintain sufficient supplies of fossil fuels for electricity generation. In my 2009 book Blackout, I discussed credible reports suggesting that US coal production could peak in the years between 2020 and 2030 and decline afterward, with prices for the resource inevitably escalating. Natural gas seems plentiful for the time being, but problems with well productivity, limits to potential drilling locations, and low energy return on energy invested may render the new shale gas plays a flash in the pan, as I argued in my 2013 book Snake Oil: How Fracking’s False Promise of Plenty Imperils Our Future. And, as discussed above, alternatives are unlikely to replace fossil fuels – it’ll take time and enormous amounts of investment capital to develop wind, solar, geothermal, and tidal power on the necessary scale, and most of these alternatives are intermittent energy sources.

If scarce resources or other causes trigger a nuclear war, the electromagnetic pulse generated by the explosion of hydrogen bombs could fry the grid and the hundreds of millions of electrical devices plugged into it instantaneously, as could a strong solar flare or geomagnetic storm. When the largest recorded geomagnetic storm, the Carrington Event, occurred on September 1–2, 1859, telegraph wires in the United States and Europe lit up, in some cases shocking telegraph operators and causing fires. If an event of similar magnitude were to occur today, millions of electronic devices would be permanently damaged, along with the high-voltage transformers that maintain electricity grids. A similar-intensity solar eruption aimed at our planet will also inevitably occur at some point.

Finally, we live in a world that’s increasingly interconnected, in which the pursuit of economic efficiency has reduced overall resilience. In such a system, problems in one area have a way of creating more problems elsewhere. Difficulties with oil supply, for example, will impact the electricity system, since spare parts and fuel (especially coal) for that system are made and/or transported with oil. Similarly, problems with the electric grid will impact oil supply, since pumps and refineries require alternating current. Natural disasters, sabotage, social breakdown, and economic collapse could have knock-on effects that would imperil continued, reliable delivery of electrical power. Increasingly, crises are becoming synergetic, already making supplies of power are problematic in 100 countries around the globe.

Generating electricity isn’t all that difficult in principle; people have been doing it since the 19th century. But generating it in large amounts, reliably, without both cheap energy inputs and secure availability of spare parts and investment capital for maintenance, poses an increasing challenge. Here in the United States the lights are unlikely to go out all at once for good any time soon. The most likely scenario would be a gradual increase in rolling blackouts and other forms of power rationing beginning a decade or two from now, with some regions better off than others. After another few years, unless governments and utilities could muster the needed effort, electricity might increasingly be seen as a luxury, reliable, ubiquitous, 24/7 power could a dim memory. If the challenges noted above aren’t addressed, many nations, including the United States, could be in such straits by the third decade of the century. In the best instance, nations would transition as much as possible to renewable power, maintaining a functioning national grid or network of local distribution systems but supplying rationed power in smaller amounts than is the currently the case. Digitized data would still be retrievable part of the time by some people. Yet even distributed renewable energy systems and commercial-scale fuel cells (already being used as backups for major buildings) would be vulnerable to lack of spare parts and thus might leave communities without power for extended periods. While the internet is designed to survive if sections of the network are destroyed, the server farms that are its backbone require enormous amounts of electricity, as do the countless servers hosting private websites. Thus, even if your own forward-thinking neighborhood manages to stay powered 24/7 with solar panels and methane digesters, the servers that store years of your email correspondence, family photos, and financial records may dark and dead in buildings thousands of miles away” (a good reason to make your own backups on CDs or external hard drives).

In the worst instance, economic and social crises, wars, fuel shortages, and engineering problems would rebound upon one another, creating a snowballing pattern of systemic failures leading to permanent, total blackout. Over the short term, if the power were to go out, loss of cultural knowledge wouldn’t be at the top of most people’s lists of concerns. And, of course, everyone lived without power until only a few generations ago, and hundreds of millions of people worldwide still do. One could argue that, post-blackout, there would be a period of adaptation, during which people would reformulate society and get on with their life in a manner similar to their 19th-century ancestors or the contemporary Amish. The problem with that picture is that we’ve come to rely on electrical power for so many things and have so completely let go of the knowledge, skills, and machinery that could enable us to live without it that the adaptive process might not go well. Survivors might not be able to attain a 19th-century way of life without spending years, decades, or perhaps even centuries reacquiring knowledge and skills and reinventing machinery. That’s why it’s important for the kinds of information people will need to be identified and preserved in a way that it will be accessible under extreme circumstances, to folks in widely scattered places. The conservation of essential cultural knowledge in non-digital form involves sorting and evaluating information for its usefulness to cultural survival as well as its preservation. It may be unrealistic to expect librarians to take on this responsibility, given their existing mandate and lack of resources, but who else will do it?

We could redesign our economic, political, transport, health care, and food systems to be less brittle. But suggestions along those lines have been on the table for years and have been largely rejected because they don’t serve the interests of powerful groups that benefit from the status quo. Meanwhile the American populace seems incapable of raising an alarm or responding to one, consisting as it does of a large underclass that’s over-entertained but misinformed, and a much smaller over-class happy to tune out any evidence of the dire impacts of its activities. Since elites largely shape information flows, we’re caught up in a hyper-competitive and fearful moment, waiting for the penny to drop. Elites also often deliberately nurture an ‘us-versus-them’ mentality (via jingoistic patriotism, wedge issues, and racial resentments) to keep ordinary people from cooperating more to further their common interests. Revolution, after all, is in many respects a cooperative undertaking, and in order to forestall it rulers sometimes harness the cooperative spirit of the masses in going to war against a common foreign or domestic ‘enemy.’

The general outline of our needed cooperative evolutionary leap is clear: we must develop a heightened collective ability to conserve natural resources while minimizing our human impacts on environmental systems. In some respects this might turn out to be little more than an updating of traditional societies’ methods of managing common grazing or hunting lands. A renewed commons must also extend to include all renewable and nonrenewable resources, managed to bring extraction and harvest levels within the long-term ability of natural systems to recover and regenerate. At the same time, with energy flows declining due to the depletion of fossil fuels, current levels of economic inequality will become unsupportable, and adaptation will require us to find ways of leveling the playing field peaceably. Laying the groundwork for reorganization following the crisis phase requires building resilience into all our social structures and infrastructures.”

Heinberg notes that because we’ve been culturally set up to “compete for shards and scraps,” there will be “enormous potential for violence” during the crisis phase. “It’s no wonder that so many who sense the precariousness of our current situation have opted to become ‘preppers’ and survivalists. But things will go a lot better for us if, rather than stocking up on guns and canned goods, we spend our time getting to know our neighbors, learning how to facilitate effective meetings, and helping design resilient local food systems. Survival will depend on finding cooperative paths in which sacrifice is shared, the best of our collective achievements are preserved, and compassion is nurtured. It’s our ability to innovate socially and cooperate to increase our collective fitness that will determine whether we survive, and under what conditions, as we adapt to scarcity and reintegrate ourselves within ecosystems in the decades ahead.”

Here Heinberg refers to the work of American anthropologist Marvin Harris, who wrote that “human societies consist of three interrelated spheres: first, the infrastructure, which comprises a society’s relations to its environment, including its ways of getting food, energy, and materials; second, the structure, which comprises its economic, political, and social relations; and third, the superstructure – the ideas and symbols in its religions, arts, rituals, sports, and science. Truly radical societal change tends to be associated with shifts on all these levels, often beginning with changes in infrastructure. Societies change their infrastructure out of necessity (for example, due to depletion of resources) or opportunity (usually the increased availability of resources, made available perhaps by migration to new territory or by the adoption of a new technology).

Our own society is on the cusp of an enormous infrastructural transformation as

our still-new infrastructural regime based on fossil fuels winds down and climate change begins to warm the planet. Whether we dramatically curtail fossil fuel consumption to avert catastrophic climate change or not, our current infrastructure will be a casualty. Climate change and fossil fuel depletion will force us to change to different energy sources, giving up reliance on energy-dense and controllable coal, oil, and gas in favor of more diffuse and intermittent renewable sources like wind and solar. This will have enormous societal implications. While electric passenger cars running on power supplied by wind turbines and solar panels are feasible, electric airliners, container ships, and eighteen-wheel trucks aren’t. Distributed electricity generation from renewables, together with a decline in global shipping and air transport, will favor less globalized and more localized patterns of economic and political organization. The inevitable shift away from fossil fuels will also entail a substantial reduction in the amount of useful energy available to society. Wind and sunlight are abundant and free, but the technology used to capture energy from these ambient sources is made from nonrenewable minerals and metals, and the mining, manufacturing, and transport activities necessary for the production and installation of wind turbines and solar panels currently require oil.

The EROEI of fossil fuels has also been extremely high in comparison with that of energy sources previously available or available in the future. This was a major factor in reducing the need for agricultural field labor, which in turn drove urbanization and the growth of the middle class. Some renewable sources of energy offer a better EROEI than firewood or agricultural crops, but none can compare with coal, oil, and gas in their heyday. This suggests that the social consequences of the end of cheap fossil energy may include a partial re-ruralization of society and a shrinking of the middle class. With less useful energy available, the global economy will fail to grow, and will likely enter a sustained period of contraction, with increased energy efficiency hopefully cushioning some of the impact. With economies no longer growing, our current globally dominant neoliberal political-economic ideology will be increasingly be called into question and eventually overthrown.

An infrastructure shift is already underway, and the structure of society (economic and political systems) and its superstructure (ideologies) are about to be challenged as never before. The world’s dominant superpower, which attained its status during the 20th century at least partly because it was the home of the global oil industry, is now quickly losing diplomatic clout and military credibility as the result of a series of disastrous miscalculations and blunders, including its invasions and occupations of Afghanistan and Iraq. Coal-fueled China is becoming the world’s largest economy, though it and other second-tier nations (the UK, Germany, and Russia) are themselves beset with intractable and growing economic contradictions, pollution dilemmas, and resource limits.

Society’s superstructure is also subject to deepening rupture, with neoliberalism coming under increasing criticism, especially since 2008. A more subtle and pervasive superstructure to modern society, largely taken for granted and seldom named or discussed, is likewise under assault. Essayist John Michael Greer calls this ‘the civil religion of progress.’ The notion that ‘history has a direction, and has to make cumulative progress in that direction’ has been common to both capitalist and communist societies during the past century. What will happen to that ‘religious’ conviction as the economy shrinks, technology fails, population declines, and inventors fail to come up with ways of managing society’s multiplying crises? And what new faith will replace it? Greer suggests that it will be one that reconnects humanity with nature.

It’s fairly easy to identify elements of our society’s existing structure and superstructure that won’t work with the infrastructure toward which we appear to be headed. Consumerism and corporatism are two big ones, as these were 20th-century adaptations to cheap, abundant energy. Activist projects now underway that appear thoroughly aligned with the post-fossil fuel infrastructure toward which we’re headed include permaculture cooperatives, ecovillages, local food campaigns, and Transition Initiatives. Relevant new economic trends include the collaborative economy, the sharing economy, collaborative consumption, distributed production, P2P finance, and the open source and open knowledge movements. While some of the latter merely constitute new business models that appear to spring from web-based technologies and social media, their attractiveness may partly derive from a broadly shared cultural sense that the centralized systems of production and consumption characteristic of the 20th century are no longer viable, and must give way to more horizontal, distributed networks. The list of existing ideas and projects that could help society adapt in a post-fossil fuel era is long.”

The takeaway? Governments and mainstream societal institutions are failing and probably will continue to fail to adequately address the challenges of fossil fuel decline and climate change, but local communities can do much on their own to prepare. Knowledge-keepers who’ve stored valuable information in non-digital form will be essential members of these communities.

One key element that Heinberg doesn’t address in this book, is spirituality –except in a secondhand way via John Michael Greer, who isn’t specific on it. Spirituality, part of society’s ‘superstructure,’ is a crucial motivator and framing tool, meshing with “politics.” To be helpful in the context of the challenges we face (in my humble opinion), it must be a spirituality that values earthly life in all its forms, and sees each of these forms as equally valuable. Each human being is, thus, precious and deserving of care and respect. This implies not only a toleration of human diversity of all kinds, including diversity of opinion and belief that doesn’t harm others, but a reveling in it. Only on inherently spiritual principles such as these, I would submit, can we preserve life and make it a life worth living.