Progress throws up some startling images, and for my money this is one of them. It’s a 26-storey pig farm and slaughterhouse in Hubei, China. In the supply-and-demand scheme of things it’s probably a very reasonable development. It makes good use of technological and engineering capacity, provides for cost-efficient protein production, and could be said to have an environmentally friendly footprint compared with more land-intensive ways of growing pork. But something jars, doesn’t it? Like a sourness in the viscera. Something’s not right, and it feels like a sign. A sign, I suggest, of catastrophic disconnection.
I’ve been wondering for a while about Ingredient X. As in, the part of us, this human animal, that marks us out from the others.
You know all those “humans are the only species to…” (use language / make war / get high / mourn our dead / have the capacity to blow ourselves up / know God / laugh-cry-blush etc.) pronouncements? Most have been overtaken by zoological findings but new ones are continually being minted (…explore space / enjoy extreme sports / watch Bridgerton etc. etc.) What they have in common is an (insecure?) assumption that something very special separates us from the rest of creation.
Here on the Bristol Channel, the sound of late summer and early autumn this year has been the relentless whistle-squeak of young seagulls demanding sustenance from their parents and/or being playful.
I’ve been watching the town seagulls – they’re herring gulls, I believe – for a few years now. They are immaculately turned-out, opportunistic, and tremendously graceful on the wing. Like urban foxes, pigeons and the rest they have adapted cannily to urban life and human ubiquity, but unlike those other creatures they are not shy about asserting their authority and voicing their opinion of us. They are loudmouthed and pugnacious and will not be ignored.
Haven’t seen anything new for a while so here’s reposting someone else’s article. It’s very anima/soul.
“I can’t explain it! I just sometimes know exactly what the fuck my dog is thinking.”
Peace and love all.
A week ago Joe Biden – President Joe Biden – said this in his inaugural speech:
Many centuries ago, Saint Augustine, a saint in my church, wrote that a people was a multitude defined by the common objects of their love.
That phrase, common objects of their love, attracted my attention, for reasons I’ll explain in the second part of this post. But first a sideways step. Because Biden’s reference got me wondering what love means here. I wanted to try and iron this out before getting back to the new president, and Augustine, because love clearly means different things in different contexts. Sometimes wildly different things.
Earth Day is a opportunity to think big, as big as a planet, to let our thoughts unfurl into the still lovely expanses of this earth. It is a chance to remember our kinship, all our relations, to this extended family of ours, Life on Earth. It is an opportunity to remember that the most essential thing about us is that we are alive, as animals among animals, connected to plants, winds and rain. And to contemplate what an astonishing blessing and mystery it is to be alive on a living planet. Continue reading “Life on Earth Day”
Fine-mesh netting to stop birds nesting in trees and hedgerows has recently become a thing in the UK. Apparently it’s been going on for a few years in the leafy margins where town merges into countryside. But it seems to have particularly taken off this spring, and photos have been pinging around social media.
Why would anyone stop birds nesting? Well, if you’re a property developer with a planning application pending, you need to make sure any trees and hedgerows you might later want to uproot aren’t home to feathery families. If they are, it’ll be illegal to displace them and that’s going to cost you time and money. So there you go. A sound business rationale for something quite appalling.
This wouldn’t be the foulest trick in the annals of human mistreatment of other creatures, but it seems to have struck a chord with many people. One of those ‘what have we come to?’ moments signalling unease in the collective psyche. Something which draws back the veil on the price that nature pays for society’s glorification of profit. Something which reveals how we distance ourselves not only from the rest of nature but also from our own true nature.
Tangentially related in my mind was a news story from London a few weeks ago. A housing estate south of the river featured a notionally communal play area divided by a hedge and wall. On one side, a spacious garden and grounds accessible only to tenants of the estate’s privately owned flats. On the other a narrow strip of playground serving the handful of social housing flats. The development project had been required to include a proportion of social housing units, and communal play provision for small children had been part of the original specification. But now the ‘private’ and ‘social’ children, who wanted to play together, were segregated. So there was a bit of an outcry.
The estate management company embarrassed itself for a few days in the media, defending the indefensible with proprietor’s logic packaged in pathetic PR guff. After all, they asserted, only the private tenants paid the service fees which maintained their children’s VIP play facilities. Yeah but no but. Instinctively we all know that toddlers are exempt from social hierarchy. And in this case, the walls came down. But as it is for toddlers so it should be for the rest of us. Human hierarchies are a social construct, abominable and completely artificial, but like detachment from nature they serve the profit principle well, so we’re stuck with them. Until people suddenly see right through them.
These two stories are linked for me in that they help delineate what it is we’re up against and show me where to direct my energies. I can’t ‘fight’ climate chaos but I will go out of my way to defy the maladaptive hallucinations (to borrow Richard Reese‘s phrase) that have created and are still driving it. And I can do so in the faith that deep down all of us are on the same side. We’re not supreme over nature, we’re not supreme over each other, and we won’t be blinded by the phoney laws of profit. So there.
I should have known it was coming, but like always in the heady rush of things you forget.
Two Fridays ago that beautiful morning, sunshine glinting off Cardiff Bay, a crowd of schoolchildren buoyant with homemade banners and placards outside the Senedd, smiling and laughing, singing and chanting. They were calling on the politicians inside – not one of whom showed their face – to listen up. They were calling on all adults everywhere to act their age and confront climate change. It was impossible not to be moved. Not to feel almost giddy with the sense of possibility. If you were there in Brighton, Sheffield, Berlin, Sydney or any of hundreds of other towns and cities where the same was happening that morning and in the days since, you’ll know what I mean.
You’ll also know what I mean if you’ve seen YouTubes of Greta Thunberg talking. A small, slight figure, softly spoken, reticent, not a hint of arrogance, holding an audience of big shots spellbound with her simple, honest, indignant message. For a moment the bluff and bluster that mark success in our crazy upside-down society melts away. The small, softly spoken person inside all of us holds sway. There’s hope. A new vanguard emerges, uncomplicated and instinctively true, seeking like a dog’s nose for some hint of a way forward. ‘We are nature defending itself’ said one of the schoolchildren’s slogans. I believe it.
But then you know how it is with feelings. You open your heart a crack, cognitive defences are down, and something else slips in to hijack your spirit.
Just over a week later we experienced the hottest February day ever in the British Isles, towards the end of what was the hottest February ever. 20°C across much of the land, quite a spike in a month where the average temperature in past years has been 7-9°C. The weather news was all about people sunbathing in city-centre parks and queuing for ice lollies at the beach. I briefly voiced my unease, in quiet conversation with a colleague in our over-warm office and was batted back with “the climate has always changed” and “we exaggerate our own influence”. There was no talk of climate in any of the sunny conversations around me that morning, only great weather.
At lunchtime I wandered out to the patch of bare ground across the supply road from the building where I work, and followed a muddy path into the strip of scrubby woods which lines the expressway. No question, the weather was gorgeous up there on the edge of the Brecon Beacons under an alpine sky. There was a bumble bee, fat and furry, zig-zagging among the slim tree trunks just above the leaf-fall. What’s going on, I thought. I’ve never seen a bumble bee at the turn of winter. What’s it looking for? Nectar, surely. Flowers. But there aren’t any flowers. None whatsoever. The trees are bare and nothing has poked through the mulch. Has it been warmed from its winter resting hole by the premature heat? I once read that bumble bees can manage only about 20 minutes of flight without a slurp of sugary energy. How much longer did this one have left? I placed a bite of apple on the ground close to the bee when it settled at the foot of a tree, but that spooked it and it promptly zig-zagged out of sight. The traffic roared. I pushed on, but the thought of the bee wouldn’t leave me. Imagine emerging on cue, primed by the eternal waltz of life for a summer of buzzing, to find yourself in a wasteland of dead leaves with 20 minutes to go. The image fused in my mind with a recurring scene from Tarkovsky’s Stalker: a man stepping slowly, expressionless, through a forest of blasted birch. Post-apocalypse? You never find out. But something bad.
And that’s how it happens. When you realise you’re feeling shit again.
The nadir, certainly, was this. One evening in the kitchen, after washing up and all that, the kids readying themselves for bed, I’m scrolling through Twitter and stop to watch a 10-minute video of Greta addressing an auditorium of European Union political elite. My daughter steals in behind me to watch over my shoulder and I’m pleased that she’s interested. Greta stresses the “less than 12 years to act” message, says there will be uncontrollable chain reactions if we don’t, and at that the daughter retreats upset, later to be found in a far corner of the flat, eyes red-rimmed and wide as she says to me: “…but it can be fixed, right? It can be stopped, yes?”
I can write this now because it’s passed, that stumble. I guess it comes in waves. I guess it’s like two sides of a coin. Some days what the kids are doing is hugely heartening. Other days it may just break your heart.
(Image from a postcard by Peter Reason)
I’ve been investigating the connection, if it’s there, between the substrate of human emotions and the ways we respond to climate change, and trying to do so from an orthodox scientific perspective.
There’s plenty of peer-reviewed work out there framing climate change in terms of people’s values, attitudes and behaviours. It’s generally presented for the purpose of encouraging better methods for communicating how urgent the threat of climate change has become and/or better measures for mitigating and adapting to that threat. But I’m looking for something about people that I believe springs from deep within, deeper than values, attitudes and behaviours. There’s also a decent body of literature on our psychological and emotional responses to climate change, but it lacks the grounding in hard science, hard enough to chip your teeth on, that I need for a credible academic study. It seems that ’emotions’ are slippery terrain, easy(ish) to describe in commonplace terms, but difficult to pin down in the form of findings that can be systematically and falsifiably tested.
So I found my way to the work of the late neuroscientist Jaak Panksepp (I’m sad to say he died last year), who meets my criteria for a rigorous but not entirely dispassionate master of the field. And it’s drawn me off on a bit of a tangent. Here’s what I learned:
Feelings such as grief, rage, playful joy, loving care and several others live deep within the mind, and can be observed – via brain-imaging – in the deepest, oldest parts of the human brain. They can also be artificially aroused using ‘deep brain stimulation’. Panksepp dedicated his research to compiling evidence for the existence this handful of core emotional systems, which appear to be the source for the many complex social feelings that people generally experience and talk about as ’emotions’. His studies indicate that the fundamental, underlying packages of emotional feelings are not only innate to us, from birth, but that we also share them with our mammal cousins, and to varying degrees with other creatures too. Which is to say they are experienced, in the minds of creatures great and small, as bona fide ‘feelings’.
That won’t come as news to anyone with an empathetic interest in living creatures. Or to children, or I gather to members of most indigenous societies in the world. The kinds of people for whom the personhood of animals has never been in doubt. And for Panksepp it’s just an unsentimental fact, supported by a preponderance of neuroscientific evidence. Our fellow creatures have feelings too – and by extension they experience consciousness in ways not so very different from ourselves.
But by a quirk of neuro-biological science, conclusions (no matter how rigorously arrived at) which undermine (no matter how unintentionally) the conceit of human exceptionalism, are considered unsophisticated and therefore can be quietly marginalised and disregarded. As if that whole business with Darwin and the monkeys didn’t teach us much at all. Consciousness and the capacity for feelings make us unique among all life-forms, so the story goes. So Panksepp’s work, while not exactly heretical, isn’t yet mainstream.
Maybe it would just be too inconvenient for a science which has been in thrall to behaviourism for the best part of a century, to let go of the notion of non-human creatures as, in effect, mindless automata – experimental subjects (no consent needed!) and living demonstrations of the efficacy of the “reward and punishment” approach to behavioural control. There’s also the conundrum of trying to explore the pre-linguistic depths of the mind using science, a language-based system of reason. Science seems intrinsically happier grappling with the topic of cognition, a language-based function of the human brain, rather than dealing with deep emotion, which is an evolutionary feature of potentially all animal minds (despite the workings of deep emotion being in some sense more rudimentary and easier to evidence than the freakish complexities of cortical-level cognitive consciousness). In fact, the dominant discourse in neuroscience would still deny that word ‘mind’ – associated with subjective consciousness – to any vessel of non-cognitively experienced feelings.
I’m certain, however, that the rest of the field will, in time, catch up with Panskepp on this. And I’m hopeful that there are links to be explored between the deep emotional substrate of human life and the story of climate change.
To sign off I’d like to share this extract from the coda to Panksepp and Biven’s The Archaeology of Mind: neuroevolutionary origins of human emotions:
Animals…are sentient beings, and their affective capacities [ie ability to experience subjective feelings] arise from the same type of neural soil as we have. Humans may be abundantly more “rational,” and more “reflective” about their states of mind, but mammals all experience emotions affectively. And as the clinical studies of Merker (2007) and Shewmon et al. (1999) have revealed, those feelings arise from very deep regions of both human and animal brains. Obviously, we humans can dwell on the existential aspects of our lives more deeply than other species. After all, we can speak and think symbolically. But this does not give us privileged access to raw affective experiences. What a terribly empty and lonely world it would be if we humans were the only conscious creatures within the inextricably interwoven fabric of life. What a wonderful relief it is when we realize that there are bubbles of consciousness wherever our fellow animals roam the earth.
We are not alone. How wonderful indeed!
I was there. I saw it one day, the shimmer – “the brilliant shimmer of the biosphere.” I saw it in leaves after the rain – later, in a fishes’ scales and an animal’s fur, in the iridescent skin of my own infant daughter. I saw it and drank it in, in wonder and desire and gratitude. Mostly wonder.
Shimmer is what I care about. I didn’t have a word for it until I read Deborah Rose Bird’s essay: “Shimmer: When Everything You Love is Being Trashed” in Arts of Living on a Damaged Planet
Trees and stars are masters of shimmer, that is why trees are beyond value.
You can’t know when it will come upon you, it’s like grace that way but more wild. Wild as any newborn, wild as any animal. You know it is shimmer because it’s all that you can see (or hear or smell or touch or otherwise sense.) It’s more than you can sense – a revelation or a vision – but it’s just there in the fleeting moment and the ordinary thing that you passed a hundred times but now it is revealed to you as if it were the burning bush or the shining void. Or the melody that the world is making that you hear and yet don’t hear. That is playing through you. Or the smell of a memory that echoes through the rooms of time.
Shimmer is the world being itself and for once you happen to be there with it. For once, you see it.
Yes, shimmer is love. The appearance of love to a mortal being through some kind of miracle.
And shimmer is what we stand to lose.
Thank you to the indigenous people of Australia for their gift of shimmer, and to Deborah Bird Rose for carrying it into English.