(Scroll down to the end for the video of a talk on solidarity and deep adaptation.
Would you consider yourself middle class? Perhaps amongst the middle class in the West, or amongst the millions of new middle classes around the world? Opinion polls show that many people like you have changed their thoughts and feelings about climate change in the recent past. What was once a concern for people somewhere else, in distant lands, or distant futures, has become a more immediate sense of personal vulnerability. If that is you, then you have probably debated with people about how vulnerable you and your community is, and how imminent the dangers are.
In such conversations, perhaps you discussed how climate chaos is a lived reality for hundreds of millions of people already, around the world. Perhaps you heard that the Red Cross have said 2 million people a week need humanitarian support due to disasters made worse by climate change. Or heard that the UN’s Food and Agriculture Organisation have reported that hunger is on the rise, with climate change being a key factor. Or read about the millions of people being displaced? If so, do you remember how it affected you? Does your own sense of increased vulnerability mean you are more moved by news of suffering around the world? Or does it mean you are more likely to turn away? If we don’t turn away, what should we do? Will we care enough to actually matter to the people who are at the sharp end of extreme weather in Asia, Africa and Latin America, and its cascading impacts on their societies?
I ask whether our concern will be enough to make a difference, because I am aware of what has got us to this situation in the first place. Disease, poverty and environmental destruction are things most of us have known something about since we started learning about the world. We have also seen environmental destruction and poverty of various kinds in our own countries. Some of us have tried to make a difference to this, yet the cumulative impact of our efforts are being dwarfed by the implications of a rapidly changing climate. All the while, we who live in the middle classes of industrial consumer societies have benefited from a system of exploitation that extracts resources from around the world. Our complicity in creating and exacerbating the problem is not something that will go away, even when we choose to ignore it.
People who have some free time to inquire into our current situation then have the opportunity to go deeper into our environmental predicament. For instance, I took months to delve into the latest climate science. Yet most people don’t have that luxury. Late stage capitalism is offering vast numbers of people in the West a low income, long commute and little career progression. Climate change will compound their difficulties, with increasing food prices and anxieties about the future. In such a context, it is unclear whether solidarity with people suffering in other countries will be a widespread response.
But could it? If there was awareness of a common enemy?
These are some of the questions that are arising given that “Deep Adaptation” and recent waves of climate activism, such as Extinction Rebellion and the Youth strikes, have grown due to a change in story: that we in West have become vulnerable to our changing climate. Although the concerns for other people and the natural world also exist within these movements, the fear-factor is significant. The power of that fear in mobilising people is obvious. But the potential for that fear to lead to people turning inwards and away from those who are suffering now, is a real risk.
So, on a point of principle, those of us who want to encourage solidarity and active compassion within climate movements need to articulate clearly that we believe in those values. But it then raises the question: what exactly do those values mean in practice, and how might we generate wider support for them? For instance, does solidarity mean a differentiated responsibility, where we in the middle classes pay more, right now, to alleviate the suffering of people impacted by climate chaos? If so, how much is fair? How should we decide? Should this be mandated? How might such values of solidarity mesh with the changes that many middle class people are considering, as they reassess their lives due to anticipating a breakdown or collapse in their way of life? Many people are downsizing and buying local, therefore reducing their reliance on international supply chains. That might reduce their involvement in exploitative relations, but does little to affect the lives of the poor or address how past damage is generating present consequences for the poor in the majority world.
These questions of climate justice in an age of increasing climate disruption are complex. As such, what matters as much as us working out for ourselves what we believe is fair and just, is the extent to which people unlike us have as important an influence on these matters as we do. It is why I am interested in how the Deep Adaptation Forum will be as accountable to the voices that aren’t engaged in it at present as those who are. That’s something that the core team will explore in the establishing of its future strategy and governance in 2020.
For now, I think these questions of solidarity, fairness, justice and healing are so complex that I wish to encourage open inquiry into them, rather than seeking quick answers to feel better about these dilemmas. It is why I gave a talk on the importance of solidarity in deep adaptation, in Glasgow, so I could learn from and bring attention to what they are doing on Deep Adaptation, with working class communities there. It is also why I interviewed Vanessa Andreotti about decolonisation and deep adaptation, and why I spoke about fair adaptation in an interview for Extinction Rebellion. Please consider exploring these issues in the Philosophy Group of the Professions’ Network of the Deep Adaptation Forum, or in the Positive Deep Adaptation Facebook Group, or leave a comment below.
My hunch is that somewhere in the realm of our mutual healing through mutual liberation from a destructive system and story is where we will find some answers for what to say, how to organise and prioritise – both within Deep Adaptation and the wider climate movement. Whereas particular people and institutions uphold and benefit from the destructive system more than others, I wonder whether a common enemy is as much that reluctance within all of us to avoid major changes in our own lives.
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