ecosocialism

By Hanna Eid, Samantha Clarke and Ben Riley - Socialist Worker, September 12, 2017

AS A fire raged through Oregon's Eagle Creek last week and workers struggled to save people stranded in the popular hiking destination, the media were busy placing blame on anyone they could--including a 15-year-old boy--rather than the conditions that laid the basis for the devastation.

On Saturday, September 2, the Eagle Creek fire was reported in the Columbia River Gorge National Scenic Area, about 45 miles from Portland, Oregon. By the next morning, the fire had grown to over 3,000 acres and began to move west through the gorge toward the 2.3 million-person Portland metropolitan area.

Over the next three days, temperatures soared into the mid-90s, and winds began to gust, fanning the flames of the once-tame blaze into a 31,000-acre force of nature, capable of threatening the massive population in its path.

The effects from the fire began to be felt by Portland residents on Monday, as smoke filled the air and ash began to rain from the sky. "It's so hard to breathe" became a common sentiment of frustration from people all over the city. Many compared the thick layer of ash coating everything in sight to the eruption of Mount St. Helens in 1980, which spread ash all the way around the globe.

On Tuesday, as the air quality worsened--reaching peaks deemed "very unhealthy" by the afternoon--and the fire drew closer, the city posted evacuation notices for many residents in Portland's eastern suburbs, and set up emergency shelters for displaced residents.

The fire joins others sweeping across Oregon, as well as Montana, California and Idaho, in one of the hottest, driest summers on record. The five hottest summers in Oregon history have all been within the last 13 years, causing the easy and rapid spread of forest fires, whether from human or natural causes.

The annual budget for fire suppression hit $1 billion for the first time in 2000, and only 15 years later hit $2 billion in 2015. The fires have continued to grow bigger and more frequent, even as we spend more money to suppress them.

Yet when both liberal and conservative media outlets chimed in about the Eagle Creek fire, their narrative was focused on retribution and personal accountability. An especially grotesque account from CNN villainized teenagers who were accused of using fireworks that ignited the fire.

But blaming kids for a fire of this magnitude is a misdirection of what is otherwise rightful frustration and anger with unsafe conditions, poor air quality and the destruction of both public and private land.

To prevent devastation like this in the future, we need to address the real causes of this massive fire as well as the others: climate change, the logging industry and the root of both--capitalism.

By Patricia S. Mann - Climate and Capitalism, September 12, 2017

What could ignite a massive grassroots struggle to replace our fossil fueled capitalist system with a sustainable and just postcapitalist system? According to Marx and Engels historical materialist analysis in The German Ideology, a radical theory, and the revolutionary practices it supports must originate in the historical and material conditions of daily life, and specifically in the lived contradictions of daily life.[1] Such an analysis in the 19th Century supported their theory of a revolutionary proletariat and workplace struggles seeking to seize control of existing means of production.

However, a 21st Century application of historical materialist methodology supports a new theory of mass struggle, grounded in some very different lived contradictions in the daily lives of 21st Century fossil fuel users and abusers. As well as in new technologies capable of addressing these lived contradictions.

Contemporary Marxist theorists readily acknowledge some 21st C developments in capitalism. Sam Gindin suggests that contemporary capitalism rests on three legs: neoliberalism, financialization, globalization.[2] I would simply add that contemporary capitalism can only be comprehended if we recognize that it rests uneasily on a fourth leg, as well, catastrophic, fossil fuel-based climate change.

A Marx-inspired anticapitalist Left acknowledges climate change as the preeminent contradiction of capitalism today. (Capitalism will end, in either a catastrophic climactic 6th extinction, or in our last minute achievement of a sustainable post-capitalist society.) This Marx-inspired Left also embraces new technologies enabling a grass-roots politics of microproduction and sharing of renewable energy.

This microproduction and sharing of renewable energy should become the foundational dynamic of a global struggle for a post-capitalist commons, a sustainable energy-based post-capitalist commons.

Emphasizing the many sources of cheap renewable energy – not just sun and wind, but also hydro, geothermal heat, biomass, ocean waves and tides – Jeremy Rifkin maintains that with minimal capital investments in individual homes and local buildings, current technology could enable millions of people globally to become microproducers of renewable energy at “near zero marginal cost.”[3] Moreover, it will be a simple matter for microproducers of renewable energy to connect with others over an energy internet, creating local, regional, ultimately global networks of energy producers and consumers, sharing sustainable energy produced at minimal cost within the networks of energy producers and consumers.

Rifkin argues that these new technologies of renewable energy production, in combination with technologies of internet communication create the basis for a paradigm shift. Our contemporary system of capital-intensive, centralized, profit-generating fossil fuel energy production and distribution can be replaced by networks of individual microproducers and sharers of renewable energy. Rifkin’s analysis highlights democratizing, collaborative features of a decentralized, peer-to-peer, laterally scaled, renewable energy network of microproducers and consumers, supportive of a post-capitalist commons.

However, without a mass movement, without a Marx-inspired anticapitalist politics, seeking to develop a renewable energy commons off-the-capitalist-grid, these new technologies of renewable energy, and the internet grids for sharing it, will simply be absorbed by capitalism, commercially enclosed by capitalist energy grids. Transforming capitalism rather than displacing it.

By Mark Karlin - Truthout, August 20, 2017

Is a world possible based on equitable needs, empathy and sustainable economics? Two authors believe so -- and that it would require the end of capitalism: Fred Magdoff and Chris Williams, who co-wrote Creating an Ecological Society. In this Truthout interview, Magdoff -- a professor emeritus of plant and soil science at the University of Vermont -- shares his vision of how we could move toward such a world. 

Mark Karlin: In summary, what would an ecological society look like to you?

Fred Magdoff: We know an incredible amount about how to use ecologically sound ways to produce what we need for a good life. Although we will learn even more as time goes on, we already know such things as how to grow high yields of food and how to create healthy soils using ecologically sound practices (without synthetic pesticides and fertilizers) and how to produce cleaner energy using renewable sources and how to store energy from intermittent sources such as wind and solar. We know how to build appropriate and flexible-use structures (making for easy repurposing), how to better recycle human wastes uncontaminated with industrial pollutants back to farmland and to raise farm animals humanely, how to harvest ocean fish sustainably and how to use aquifers sustainably.

Under capitalism, people are at the service of the economy, as workers and consumers of goods and services. In contrast, the economy of an ecological society will be at the service of humanity and its needs, which of course includes a biodiverse and clean environment with fully functioning natural flows and cycles. Instead of [being based on] the profit motive, decisions made about production and consumption of material goods will place emphasis on having positive effects on humans and the health of the broader environment.

The details of an ecological society will have to be worked out by the people as they are engaged in the struggle and the transition to a new society. But my vision is one in which people live in harmony with each other and the rest of the natural world. It is one of substantive equality and profound democracy, in which the people together decide what is needed for a good life and then ensure that everyone has access to these needs -- quality housing, food, clothing, health care, public transportation, sanitation facilities, clean water, clean air and so on. And we can't leave out access to varied educational, cultural and recreational possibilities, which, combined with meeting material needs, allow all people to fulfill their human potential, wherever their interests lead them. Workers will control the farms, factories, distribution centers, hospitals, etc. and, together with the surrounding communities, will decide what to produce and how to produce it, utilizing ecologically sound methods of interacting with the rest of the natural world.

It will be critical to operate in ways that maintain an egalitarian and democratic society. Transparency and openness need to be maintained. There are a variety of methods to help make that happen, such as simple processes for recall of unsatisfactory persons in positions of authority and regular rotation of positions within economic units and within social structures, such as community, regional and multi-regional councils. Continuing efforts will take place in schools and society at large to encourage pro-social traits needed in a cooperative society -- cooperation, reciprocity, sharing, empathy, treating all people equally and fairly (no favoritism) -- and to work to minimize the expression of traits emphasized and rewarded by capitalism (especially, greed, selfishness and individualism) and to eliminate the deep scourges of racism, sexism and other forms of discrimination and oppression.

By Seth Sandronsky - Progressive Populist, September 15, 2017

Review of - CREATING AN ECOLOGICAL SOCIETY Toward a Revolutionary Transformation by Fred Magdoff and Chris Williams, Monthly Review Press, 2017

A book for a future society of buen vivir, or living well, with nature and other people? Yes.

How to achieve sustainability with humanity and the planet? Start with context and vision to transcend the status quo of bio-sphere destruction.

Reform is a part of the revolutionary process, according to the authors. It is not an either-or binary.

The vision thing matters when it comes to the false consciousness of blaming other people for the system’s baked-in flaws. Dividing the working class to weaken it is elites’ go-to tactic.

We see that now. Look no further than President Trump directing whites’ class resentment against Mexicans and Muslims.

Memo to the Democratic Party. Move progressively or empower neo-fascism, a product of neoliberalism.

In Magdoff and Williams’ view, “systemic environmental and social problems are caused by and are intrinsic to capitalism.” To this end, they review the science and history of horticultural societies and climactic changes.

Ideas matter. “If we can’t even imagine a different way of interacting with one another,” write Magdoff and Williams, “the economy, and the resources we use and depend upon, then the struggle for a just and ecologically sound world recedes into utopian fantasy.”

How? In the final of the book’s four parts, the authors see nascent revolutionary stirrings such as Black Lives and the Standing Rock resistance against the Dakota Access pipeline as a revolutionary way forward.

De-personalizing social relations in an era of identity politics run amuck is on our to-do list of how to get to a more ecologically balanced way of living and working. About 40% of the book unpacks the causes and outcomes of our socio-economic order.

Magdoff and Williams contribute to a growing body of eco-socialist books. Two of note are The Ecological Rift: Capitalism’s War on the Earth (2010) and Facing the Anthropocene: Fossil Capitalism and the Crisis of the Earth System (2016).

To buttress the case that post-capitalist alternatives are possible, the authors share examples from nature and history to help us to grasp competition and division are peculiar to capitalism. The authors’ command of the science of ecology is not limited to Marx’s concept of capitalism causing a rift in the human metabolism with the earth.

The book’s second part explores the obstacles to creating an eco-society. The authors examine the ideas underpinning the rule of capital over people, e.g., that oppression and exploitation along the color, ethnic and gender lines are hard-wired into human nature.

The authors’ voice is measured. They lay out the facts of the eco-crisis and potential cures, minus cant and jargon.

This is no mean feat, given the current bleakness and darkness of the present moment. If anything, Magdoff and Williams understate ruling elites’ capacity to co-opt and oppress systemic resistance.

They write: “Ultimately, we need to create a movement large and formidable enough to challenge the entire power structure of capitalism, one that is capable of winning the army and large portions of the population that up to that point had been passive, ambivalent, or even antagonistic.” Such a herculean task merits extended attention and discussion, to which Creating an Ecological Society contributes.

By Elaine Graham-Leigh - Counter Fire, August 24, 2017

In August 2016, the International Geological Congress voted formally to recognise that the world has entered a new geological era, the Anthropocene. The effect of human activity on the planet has now become as significant as that of the comet that wiped out the dinosaurs and ended the Cretaceous era. In recognising this, it is important not to fall into a view of human effects on the Earth that idealises a separation between human society and a reified ‘Nature’.

Human societies are part of, not separate from, the natural world, and have always affected it in different ways. Some of these, such as the creation of enriched terra praetasoil in the Amazon, have been largely beneficial; others, such as deforestation in Iron Age Britain, less so. Either way, their effects even before industrialisation have often been considerable. The importance of the Anthropocene is thus not that it shows a collective failure to tread sufficiently lightly upon the Earth, but rather that capitalism so extends the effects of human activity on the environment that previous quantitative shifts have become a qualitative change.

Angus shows how capitalism has created the ability to affect the world far more profoundly and far more destructively than any previous human system, and that this destructiveness is an integral, structural aspect. That climate change is capitalism’s fault is not universally acknowledged by environmentalists. Angus provides a useful reminder of the existence of groups like the Breakthrough Institute, who argue that market forces and private-sector dynamism are the answer to, rather than the cause of, the climate crisis.

He also deals concisely and devastatingly with the view that capitalism’s need not just for growth but for ever-increasing growth is just an ‘obsession’ or an ‘addiction.’ The ideology of growth, he explains, is there to justify the need for continued accumulation; it is not the cause of it. It is fair to say, however, that for eco-socialists, the conclusion that capitalism is the problem, and a systemic response the only answer, would be an unsurprising one. The importance of Angus’ argument is that it goes beyond the simple recognition of capitalism’s unique destructiveness to interrogate the precise factors which lie behind the shift into the Anthropocene.

Kate Raworth interviewed by Adam Simpson - The Next System Project, August 23, 2017

This week on The Next System Podcast. Adam talks with Kate Raworth about her Doughnut Economics model. The pair discuss economic justice, unpaid labor, the commons, and much more. You can learn more about Doughnut Economics at Kate's website or purchase the book wherever books are sold. You can also follow Kate on twitter.

The Next System Podcast is available on iTunes, Soundcloud, Google Play, and Stitcher Radio. You can also subscribe independently to our RSS feed here.

Adam Simpson : I'm joined today by Kate Raworth, author of Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist. Kate is a senior visiting research associate at Oxford University's Environmental Change Institute and a senior associate at the Cambridge Institute for Sustainability Leadership. Her previous work at Oxfam and the United Nations, centered on confronting human deprivation, a challenge quite literally at the center of her new doughnut economics model.

Kate, thanks for joining me today.

Kate Raworth : Oh, my pleasure.

Simpson : Obviously, we're talking about your new book, Doughnut Economics but before we get started I did want to get a sense about your own trajectory into writing this book and your experiences and the concepts that led you to becoming an advocate for this doughnut model of economics.

Raworth : I studied economics at university 25 years ago because I wanted to change the world. I was really frustrated and disappointed by what I was taught because it pushed or marginalized most of the things that I cared the most about, like environment integrity and social justice. At the end of three, four years of study, I was too embarrassed to call myself an economist because who would want to be that? So I walked away from academic economics and immersed myself in what I considered to be real world challenges. I spent three years working in the villages of Zanzibar with bare foot entrepreneurs. I spent four years at the UN helping to write the human development reports, so working very much on the global understanding of what is ‘human development.’

Then I spent a decade working with Oxfam on the front line of campaigning, from women workers rights in global supply chains to climate change and adaptation and who should pay. And then I became a mother of twins, and immersed myself in the household economy and really lived the reality of that. Through all of this, I realized that you can't just walk away from economics because it frames the world we live in. It's the mother tongue of public policy. And if I wanted to change any of these issues that I fundamentally cared about, I believed that actually, economics needed to change. So I decided to walk back towards economics but to try and flip it on its head and put front and first, the values that I think are the most important in the world, of what we're trying to achieve as human well-being. Then ask ourselves, what kind of economics would even give us half a chance of achieving that? And that's the goal at the heart of the book.

By Thea Riofrancos - Jacobin, August 15, 2017

On March 8, 2012, a few hundred marchers set out from Pangui, Ecuador, a town in the southeastern Amazon, near the construction site of the massive, open-pit Mirador Mine. Just days earlier, a consortium of Chinese state-owned companies had signed a contract to exploit the mine’s copper reserves, the first agreement of its kind in the country’s history.

The demonstrators zigzagged through the southern Andes, where more mines are planned throughout the highland wetlands, which supply water to rural farmers and urban consumers. Reinforcements from the northern Amazon joined the march along the way, intentionally traversing the route of crude oil that has for decades flowed through notoriously faulty pipelines. After a seven-hundred-kilometer trek, on foot and in unwieldy caravans, the two-week long March for Water, Life, and the Dignity of Peoples reached its end in Quito, where the state coffers, voters, and armed forces form the complex of economic incentives, democratic legitimacy, and military repression that activists contend keeps the country’s extractive model in motion.

In their words and imagery, marchers proposed an alternative model: a post-extractive vision in which the polity was not a machine that ran on fossil fuels but a plural collectivity of cultures and ecosystems.

By the time they arrived in the capital city, their numbers had swelled to twenty-five thousand.

By Michael Friedman - Monthly Review, August 15, 2017

Growing concerns about climate change and other environmental trends have set off the next round of old Malthusian diagnoses and solutions.

As a case in point, ecological economist William E. Rees recently wrote in the Canadian alternative magazine The Tyee (“Staving Off the Coming Global Collapse” July 17, 2017):

The “competitive displacement” of other species is an inevitable byproduct of continuous growth on a finite planet. The expansion of humans and their artifacts necessarily means the contraction of everything else. (Politicians’ protests notwithstanding, there is a fundamental contradiction between population/economic growth and protecting the “environment.”)

As a first sweep, one might assert that “common sense” would dictate that as a population increases, so does pressure on resources, all else being equal. This is the logic behind the ecological concept of the “carrying capacity” of an ecosystem. It is the basis for the old Club of Rome report, “Limits to Growth.” And it is also associated with some versions of the “planetary boundaries” concept.

All else is not equal.

By C.J. Polychroniou - Truthout, August 4, 2017

Having survived the financial meltdown of 2008, corporate capitalism and the financial masters of the universe have made a triumphant return to their "business as usual" approach: They are now savoring a new era of wealth, even as the rest of the population continues to struggle with income stagnation, job insecurity and unemployment.

This travesty was made possible in large part by the massive US government bailout plan that essentially rescued major banks and financial institutions from bankruptcy with taxpayer money (the total commitment on the part of the government to the bank bailout plan was over $16 trillion). In the meantime, corporate capitalism has continued running recklessly to the precipice with regard to the environment, as profits take precedence not only over people but over the sustainability of the planet itself.

Capitalism has always been a highly irrational socioeconomic system, but the constant drive for accumulation has especially run amok in the age of high finance, privatization and globalization.

Today, the question that should haunt progressive-minded and radical scholars and activists alike is whether capitalism itself is in crisis, given that the latest trends in the system are working perfectly well for global corporations and the rich, producing new levels of wealth and increasing inequality. For insights into the above questions, I interviewed David M. Kotz, professor of economics at the University of Massachusetts at Amherst and author of The Rise and Fall of Neoliberal Capitalism (Harvard University Press, 2015).

By Kate Aronoff - In These Times, July 18, 2017

New York Magazine’s latest 7,000-word cover story about climate change freaked a lot of people out. Like the reality of climate change itself, the story is depressing. Author David Wallace-Wells—collating several academic papers and interviews with climate scientists—meticulously lays out the possibility of melting ice caps releasing literal plagues, our air becoming unbreathable and geopolitics devolving into endless war. 

The response among climate wonks took a few different forms. Climate writer and meteorologist Eric Holthaus pointed out a series of factual errors in the piece on Twitter, and The Atlantic’s Robinson Meyer detailed several points where Wallace-Wells’ narrative diverges from accepted science. Scientists like Michael Mann argued on Facebook that the article leaned too heavily on doomsday scenarios, barraging readers with scenes that Wallace-Wells himself states are unlikely to come to pass. “The evidence that climate change is a serious challenge that we must tackle now is very clear,” Mann wrote in a Washington Post response to the story. “There is no need to overstate it, particularly when it feeds a paralyzing narrative of doom and hopelessness.”

The debate about the article has also orbited around the question of whether fear is an effective motivating factor in getting people to try to change things, which—however you feel about the piece—clearly needs to happen. Environmental scientist Jon Foley said no, and called Wallace-Wells’ storytelling “deeply irresponsible.” David Roberts at Vox counters that fear shouldn’t be avoided: “It may be that there are social dynamics that require some fear and paralysis before a collective breakthrough. At the very least, it seems excessive to draw a pat ‘fear never works’ conclusion.”

Less discussed in the aftershock of New York Magazine story has been exactly what kind of response fear provokes, whether in individual people or the institutions they belong to. 

Like almost everything else, our reactions to fear—climate-based or otherwise—have been conditioned by 40-plus years of neoliberalism. Shortly after September 11, 2001, George W. Bush advised a reeling U.S. public to “get down to Disney World.” As the recession loomed, he told us to keep shopping. That proposed solutions to the climate crisis have taken a similar tone isn’t surprising. For years, mainstream climate activism centered around changing lightbulbs and riding more bikes. Shop green, in other words, and the earth will follow.

That’s started to shift, thanks to movements like Occupy Wall Street and hard-fought battles by indigenous activists, joined by a younger and more militant generation of environmentalists. Pushes to stop the Keystone XL and Dakota Access pipelines, and to divest from the banks that finance them and the companies that build them, have injected environmentalism with an anti-corporate spirit, predicated on collective action.