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Barry Commoner

Climate Change Brings Socialism and Science Together

By Eve Ottenberg - Truthout, September 26, 2017

Thanks to climate change, science and socialism have become entwined in ways previously unimaginable. Science brings the news that, unless we act swiftly to control climate change, we will inhabit a dying planet. Socialism traces the causes of this catastrophe to the destructive and chaotic growth model of capitalism and advocates for a different system. Meanwhile, sensing the source of danger to their profits, corporate and government reactionaries fuel disinformation campaigns to discredit science and confuse the public. This has been going on for years, with disastrous results.

Ian Angus' new book, A Redder Shade of Green, (red for socialist revolution, green for ecological revolution) is about the prospect of ecosocialism in the face of capitalist ecocide. Angus has written previously about the "Anthropocene," a name for our era that emphasizes the centrality of human-influenced climate change. He does not accuse humanity as a whole of environmental destruction, but only a small sliver of humanity -- the capitalist class, which has left a gigantic, planet-sized carbon footprint. Angus repeatedly stresses that billions of people have a negligible impact on climate change and that the overpopulation argument -- which blames humanity as a whole for climate change -- has been used to distract and undermine an effective, ecosocialist movement. The US military has a hugely destructive impact on the environment. So does ExxonMobil. The many citizens of Bangladesh, reeling from climate-change-exacerbated flooding, do not.

So, what about the many environmentalists who believe a primary cause of climate change is that there are too many people on earth? Angus tries to persuade them otherwise. He observes that in the 1960s and 1970s, overpopulation was used to explain environmental degradation as well as poverty in the global south, thus providing a solution to two problems at once in a way that does not question capitalism. It took the likes of Rachel Carson, Murray Bookchin and Barry Commoner to initiate an environmentalism rooted in radical social critique, he writes, adding, "Their analysis was rejected by the traditional conservationists, the wealthy organizations and individuals whose primary concern was protecting the wilderness areas for rich tourists and hunters." Indeed, it was the Sierra Club that financed Ehrlich's The Population Bomb, a book heavily promoted by "liberal Democrats who correctly saw it as an alternative to the radical views of Carson, Commoner and Bookchin." Angus adds that Ehrlich's book "became a huge best-seller, and it played a central role in derailing radical environmentalism." The population bombers faded away, but now they are back, shifting the environmental threat focus from corporations to people.

"The populationists' error," Angus writes, "is that they assume there is no alternative" to capitalism. They assume more people means more food means more modern agriculture, which is hugely ecologically destructive. But, Angus argues, there are other agricultural models; moreover, working with the food supply we already have, there are other ways to do things. "Existing food production is in fact more than enough to feed many more people." Without current waste, it could feed billions more.

Angus observes that "too many people" is in fact "code for too many poor people, too many foreigners, and too many people of color." According to Commoner: "pollution begins in corporate boardrooms, not family bedrooms."

Socialism has not always been ecologically conscious, and for much of the 20th century it wasn't, with disastrous results. "The socialism practiced by the countries of the Socialist Camp replicated the development model of capitalism," said Cuban official Oswaldo Martinez in 2009, who, Angus reports, considered this competition, a la USSR, China and East European socialist countries, a mistake. A Redder Shade of Green is a very serious attempt to bury that past once and for all, and to ground socialism in scientific environmentalism. This, fortunately, has been socialism's direction for several decades. Not so for capitalism. "Pouring crap into the environment is a fundamental feature of capitalism, and it isn't going to stop so long as capitalism survives," Angus writes.

Celebrating Barry Commoner, Father of the Modern Environmental Movement

By Peter Dreier; image by Oliver Morris - Common Dreams, May 29, 2017

Described in 1970 by Time magazine as the “Paul Revere of ecology,” Commoner followed Rachel Carson as America’s most prominent modern environmentalist. But unlike Carson, Commoner viewed the environmental crisis as a symptom of a fundamentally flawed economic and social system. A biologist and research scientist, he argued that corporate greed, misguided government priorities and the misuse of technology accounted for the undermining of “the finely sculptured fit between life and its surroundings.” Today’s environmental activists and thinkers — including radicals like Van Jones, Naomi Klein, Bill McKibben, Robert Bullard, and Beverly Wright — stand on Commoner’s shoulders.

Commoner — who was born 100 years ago, on May 28, 1917, and died in 2012 — insisted that scientists had an obligation to make scientific information accessible to the general public, so that citizens could participate in public debates that involved scientific questions. Citizens, he said, have a right to know the health hazards of the consumer products and technologies used in everyday life. Those were radical ideas in the 1950s and ’60s, when most Americans were still mesmerized by the cult of scientific expertise and such new technologies as cars, plastics, chemical sprays and atomic energy.

Commoner linked environmental issues to a broader vision of social and economic justice. He called attention to the parallels among the environmental, civil rights, labor and peace movements. He connected the environmental crisis to the problems of poverty, injustice, racism, public health, national security and war.

Commoner first came to public attention in the late 1950s when he warned about the hazards of fallout caused by the atmospheric testing of nuclear weapons. He later used his scientific platform to raise awareness about the dangers posed by the petrochemical industry, nuclear power and toxic substances such as dioxins. He was one of the first scientists to point out that although environmental hazards hurt everyone, they disproportionately hurt the poor and racial minorities because of the location of dangerous chemicals and because of the hazardous conditions in blue-collar workplaces. Commoner thus laid the groundwork for what later become known as the environmental justice movement.

Commoner grew up in Brooklyn, New York, the child of Russian Jewish immigrants. He studied zoology at Columbia University and received a doctorate in biology from Harvard University in 1941. After serving in the Navy during World War II, Commoner was an associate editor for Science Illustrated and then became a professor at Washington University in St. Louis, Missouri, a position he held for thirty-four years. There he founded, in 1966, the Center for the Biology of Natural Systems to promote research on ecological systems. He later moved the center to Queens College in New York.

While serving in the Navy, Commoner discovered a disturbing unintended consequences of technology. He was put in charge of a project to devise an apparatus to allow bombers to spray DDT on beachheads to kill insects that caused disease among soldiers. The military wanted to remove the insects before troops landed. Commoner’s crew discovered that the DDT sprayed from bombers effectively eliminated hordes of flies on the beach, but also that more flies soon came to feast on the tons of fish that the DDT had also killed. This lesson became a central theme for Commoner throughout his career: humans cannot take action on one part of the ecosystem without triggering a reaction elsewhere.

After the war, many scientists, including Albert Einstein, alarmed by America’s use of the atomic bomb on Japan in 1945, began to rethink their role in society. They questioned whether dropping the bomb had been necessary for the United States to win the war. They were shocked by the scale of the damage in terms of both immediate deaths and long-term human suffering. And they worried about the potential for a prolonged arms race between the United States and the Soviet Union, which, they feared, could end in a nuclear war in which all humanity would be the losers.

The Ideologue Who Tried to Make Environmentalism Mean Population Control

By Gabriel Levy - People and Nature, July 13, 2014

Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author’s.

Review of The Bet: Paul Ehrlich, Julian Simon and our gamble over Earth’s future, by Paul Sabin (Yale University Press, 2013).

It was the Indian food crisis of the mid 1960s that turned the biologist Paul Ehrlich from a field researcher on butterflies into one of the USA’s most vocal environmentalists and population control advocates.

Ehrlich published his best-seller The Population Bomb – which warned that “mankind will breed itself into oblivion” and called for “radical surgery” to excise the “cancer” of population growth – in the summer of 1968.

The American elite was receptive to Ehrlich’s “grim predictions about the future”, Paul Sabin writes in The Bet. That year, violent revolt swept through American cities; the USA was mired in the Vietnam war and faced opposition to it at home; and student and worker protests swept through the rich countries and culminated in the French general strike.

Ehrlich became a media superstar, doing more than 100 public lectures and 200 radio and TV shows in 1970 alone. The Population Bomb was reprinted 22 times in three years. In the introduction, Ehrlich explained that he had “understood the population explosion intellectually for a long time”, but that his tour of India in the summer of 1965 – during one of the subcontinent’s periodic food supply crises – had brought it home emotionally. One “stinking hot night”, he wrote,

My wife and daughter and I were returning to our hotel in an ancient taxi. The seats were hopping with fleas. The only functional gear was third. As we crawled through the city, we entered a crowded slum area. The temperature was well over 100 and the air was a haze of dust and smoke. The streets seemed alive with people. People eating, people watching, people sleeping. People visiting, arguing and screaming. People thrusting their hands through the taxi window, begging. People defecating and urinating. People clinging to buses. People herding animals. People, people, people, people.

Sabin argues that Ehrlich’s “revulsion” at India’s street life was “common for western visitors”. But his instinct to blame “the sheer number of people” reflected a shift in emphasis in western thinking (The Bet, p. 22).

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