Ideas #3 (maximising edge)

DEEPLY SUST: sustainable events management. Don’t you think it’s a good name? Use it if you like and please feel free to credit me. This is just a vague idea I had for a company. Festivals, even the most ecological ones, have dubious sustainability credentials. They involve the transportation of materials and people from miles around, sometimes even from abroad, to all converge on one poor overburdened location before being transported all the way back again. A truly sustainable events management company would look at how different festivals and events could better network with each other and share infrastructures and materials. It would also advise events and festivals within a given region or even nation on how to organise and synchronise calendars for maximum efficiency, skillshare, custom and positive ecological impact between all. Additionally, lasting legacies for all local communities that hosted festivals and events would have to be looked at. How about that for sustainability?

*

‘REAL BOYS’, ‘REAL GIRLS’ and ‘TRANSREAL’: Where are the magazines for real girls and real boys, and for that matter, trans kids and the genderwild? When I walk into a big newsagents and look at the magazines sections for children and teenagers, I want to throw up. They are full of damaging stereotypes, plastic toys and the usual bullshit obsession with celebrity. I know that isn’t what every child wants, but somehow, because it’s what most children have been convinced they want, this vacuous culture revolving around Barbie and Action Man -like stereotypes still dominates. Apparently there are no risk-taking entrepreneurs in the children’s magazine industry. Where is ‘Real Girls’ magazine? ‘Real Boys’? ‘Transreal’?

*

CO-OPETITION: My idea for a co-opetition is a competition that rewards co-operation over competition at every step of the process. I understand this is a paradox. It would take some clever designing to create motivating and sustainable co-opetitions with prizes. I know there are people doing this already, and maybe I / you can join them. We need innovation to save the world from ourselves, but innovation does not just happen in ruthlessly competitive contexts, as the hyper-capitalists would have us believe. Innovation happens in regenerative community contexts, indeed it must if society is to survive.

*

POSITIVE SCENARIO MATHEMATICS: Where are the software designers and mathematicians working together with ecologists, permaculturists, alternative financial analysts, energy experts and complex systems theorists to design scenario planning apps for the lay person, and the activist or business organisation, ensuring the greatest positive ecological impact of all our trajectories, in ways which reflexively weave as many human life-paths as possible into well defined mutually agreeable outcomes? Come on people, get to work!

*

ECOMOVES: Where are all the companies that offer to clear houses and bankrupt business premises in the most ecologically sound ways possible? Including the recycling and ‘upcycling’ of objects and materials and selling for profit, using the timing of moving to new homes and premises to introduce more sustainable practices and materials as standard? These companies could build up databases of sustainable clients and businesses with which to woo their customers, providing much more than standard removal and installation services.

*

PSYCHEDELIC CARE-HOMES: Where are all the psychedelic carehomes? I mean the ones playing 60’s and 70’s music, the ones with space hoppers, magic mushrooms, meditation, radical politics and all the other signs of the counter-cultural revolution? I haven’t visited any care-homes for the elderly in a while, but the people who turned 18 in 1960 are now aged 76. Are the more alternative and radically left wing elderly types being catered for? Are they being catered for enough?

Post-Earth psychology and the first Arts festival on Mars

Maybe Elon Musk should be sticking to Tesla and forgetting about SpaceX, but the way things go / are going, it’s likely that a colony will be built on Mars.

As much as I like I can bemoan the state of ‘technological progress’ which seems to be at the expense of life on Earth, whether that technology is on Earth or off it. However, once this dire state of affairs is acknowledged, there is no reason not to accept it and temper it appropriately towards more sustainable ends, however desperate that may seem. And some fun can be found in the despair.

As some human beings strive towards Mars, how can we make sure that any Martian colony does not become a place of privilege and prejudice? It is bound to happen to a degree, but if we lobby Musk from now onwards, surely we have a chance at ensuring that appropriate diversity in the colony is maintained. Not that he won’t have thought of this, but history has a way of falling into old habits.

The first Arts festival on Mars will be crucial. How diverse will it be? How will it reflect a united Earth, back to Earth, potentially making a purifying mirror of Mars, if only temporarily and artificially? Ideally, Mars could become a microcosm of the best of humanity on Earth. But…it could also become many other things.

For the first time, once babies are born off Earth, we will be able to truly speak of a post-Earth psychology. We will be able to observe and discern those elements of human psychology that are dependent upon us living on Earth, and those elements which are not so dependent. How fascinating will be the development of post-Earth psychology!

We should not be distracted from the task of healing Earth and ushering in the next stage of civilisation, post-capitalist, post-globalist, post-communist, post- most of what we are used to in contemporary human politics and culture.

Neverthleless, if Mars is happening regardless, let us go with the flow, as permaculturists, as environmentalists, as followers of the rivers of life. How can we use Mars to the advantage of Earth? It is guaranteed, there will be hidden paths opened up by the colonisation of Mars that although rocky and red, could paradoxically lead to a greater reparation of our dear Earth and the human culture within it. I don’t say this is likely, but it has to be possible. Because so much is possible.

Ideas #2 (maximising edge)

Positive affirmations: they only work if you imbue them with emotional content, and if you also work to manifest what they relate to. Otherwise they can result in internal conflict and soul-destroying disappointment.

Here are some positive affirmations and wisdom sayings I’ve used, some self-penned, some assimilated from elsewhere: ‘I am enough’ /// ‘I am innocent’ /// ‘I am fearless’ /// ‘Enlightenment is…total observation of Nature’ /// ‘Love is the Law, Love under Will’ /// ‘Enlightenment is…beginning everything with death in mind’ /// ‘Enlightenment is…total freedom from addiction’ /// ‘Character is greater than personality’ /// ‘The best heroes have a combination of vulnerability and strength’ /// ‘Anxiety and stress can often be a sign of doing too much or too little’ /// ‘Private victory before public victory’ /// ‘Victorious warriors win in their hearts before going into battle’ /// ‘Everything is me’ /// ‘The opposite of addiction is connection’ /// ‘Be proactive’ /// ‘Begin with the end in mind’ /// ‘I am not afraid to be a leader. I am not afraid to explore uncharted territories.’

*

City-country conduits: Statistics like these show that the world’s population is increasingly urbanised. Articles like these show that humanity could be at risk of a major breakdown of civilisation either this century or the next. Since cities import most of their food, energy and water from outside the city limits, their densely-packed populations are more immediately at risk from a society-wide breakdown in economic and energy infrastructures.  I have long thought that the resilience of civilisation as a whole could be improved by establishing conduits between city and country in a way which increased understanding and communication between rural and urban populations, as well as flows of energy and resources both ways to reduce the impact of infrastructure breakdown on cities, and the potential burden on the country of fleeing urban citizens. This would in essence be a releasing of pressure on cities by ‘merging’ them better with their rural surrounds, but not in an environmentally destructive way. Regional food security is also implied in this vision, so that ideally, polyculture food growing systems would surround the city and provide all of its food needs (not a new idea). Most importantly I would like to see well-planned and sustainable mobility between city and country increased significantly. I smile at the prejudice of ignorance that exists between city and country dwellers. When I am in the city, sometimes even my most intelligent city friends may make ignorant remarks about rural dwellers and rural life, and when I am around my rural home, I will likewise hear fearful and ill-informed remarks about city-dwellers. This isn’t necessary! This kind of two-way prejudice will only make any serious large-scale infrastructure shocks -which as I’ve said are not unlikely this century- be felt worse and dealt with less efficiently.

*

Ensuring Earth is fit for the next seven generations: This is the ‘7th generation principle’ of governance and human culture in general, as propounded by various Native American tribes. It is the idea that every human action and every human decision should have a benign or regenerative effect on the next seven generations of humans to live on the planet, by caring for Nature as a whole (that which supports us). By average modern understandings seven generations amounts to 7 x 25 years = 175 years. This benchmark of sustainability is often quoted in modern movements towards ecological living, but we don’t always stop to appreciate that seven generations is 175 years. Perhaps we should. I advocate sitting in meditation, alone or as part of a group, and trying to envision what the Earth might be like in 175 years. It is almost impossible to guess at, which is precisely the point. How often do communities, businesses and governments plan this far ahead? With the the increasing intelligence of our software, one hopes that more of this will be directed towards scenario planning and global strategy with Earth’s overall ecology at its core. If well-directed, and that means by human beings with deep empathy and experience of Nature, AI could be a force for greatness in putting the 7th generation principle into practice. It’s time to bring the wilderness into Silicon Valley!

Global Strategy #1

The global strategy of any human being, entrepreneur, business, community or organisation can only start with a practice of love and a willingness to embrace and understand.

Since love is acceptance, and since we cannot accept what we are unaware of, any global strategy must include cultivating awareness and knowledge of disparate sections of the global population. This is the quintessential challenge for modern strategists; since everything and everyone is interconnected, how can we be aware of a balance of trends across a balance of cultures and markers across the globe, in a way that is productive rather than overwhelming?

My personal vision for Epic Tomorrows is the Heroine Quest. But what global strategic elements should I be aware of to manifest the HQ on a local level? No individual, community or region exists in a vacuum.

It is easy to come up with a static strategy based on a handful of books and research findings, even if they are very good ones. However if we are to develop resilient strategies for ourselves, our groups and organisations, then they must be reflexive to current information, on an ongoing basis. This means putting procedures into place which enable focused, discerning and regular information gathering and processing from across the internet -since it is the internet that is enabling of and reflective of the radically interconnected global culture we now live in, for the time being at least.

Gestalt Therapy teaches that it is only by accepting the whole of onesself, that one can move forward in life and heal. Denial of any part of onesself is an obstruction to growth in the whole. Imagine an oak tree denying one of its branches -it’s impossible; it is not the behaviour of a living organism.

Difficult as it may seem, if we really are arrogant and pretentious enough to presume that we can have a healing effect on global culture, and on the planet as a whole, then the starting place must be an acceptance of every part of what is going on on this planet, and a willingness to understand it, although we may abhor it.

A living global human culture, if it is destined to be an interconnected one longterm, can only be a culture that is aware of and reflexive to all its parts. If this seems impossible, as well it may be, then we could do better by focusing our intentions on creating living, breathing, localised cultures that are likewise aware of, and so healing of, all their constituent parts. It is central to my vision, my quest -the Heroine Quest– that we build such localised cultures. Due to increasing natural resource restraints around the world, to an extent these localised cultures are inevitable, whether we ‘Descend’ civilisation deliberately or whether it crashes. Nevertheless, there may still be a place for a global online infrastructure, and hopefully a radically democratised one.

Whatever happens globally, my own view is that whilst we are still all connected via the web and global economic, energy and food infrastructures, we would do well to strategise for this as comprehensively as possible, following our ethical paths of activism, ecopreneurship and relocalisation, but reflexively to one another’s efforts around the world, and global trends as a whole, whether they are healing and regenerative trends, or destructive ones.

Ultimately, the goal of global strategy is resilience to global shocks, and whether from widespread economic collapse or climate breakdown, such shocks are becoming increasingly likely.

 

The red flower fell at my feet…

The red flower fell at my feet, as I walked past the high hanging basket in Exeter High Street. This was divine providence; synchronicity. On the bus journey to Exeter this morning I had been studying The Roots of Civilisation by Abdullah Ocalan. I am near to the end of this momentous literary and historiographical achievement, written by Ocalan from the prison cells where he has been incarcerated for the past twenty years.

I am at an exciting stage in the book, where Ocalan is describing the crisis of contemporary global capitalism and the corresponding crisis in democracy. His incredibly pragmatic and yet optimistic view of the progression of history is that contemporary capitalist civilisation, inseperable from contemporary democratic civilisation, is the most advanced form of human society that we have yet seen upon Earth -advanced towards our highest good. This is despite the obvious gross abuses within the system, which are in fact integral to the system.

Ocalan does not whine for some communist utopia like some other leftists. Instead, he is a truly radical and progressive leftist. He sees that within the limited democratic institutions and societies that already exist, alongside the disruptive technologies of the 21st century which show great potential for widespread distribution in a democratic and commonly owned way, there are seeds for a truly scientific socialism, as the next natural stage of advancement for human civilisation -in fact a necessary and urgently required stage in the face of the capitalist-ecological global crisis.

Ocalan gives a compelling and damning critique of what he calls ‘real socialism’ -the historical (actually ignorantly a-historical) attempts at socialism which have claimed to be scientific, but which have failed due to their gross materialism (divorced from the creativity and diversity of Nature), their adoption of oppressive centralised state structures in order to maintain their ‘liberated’ systems, their failure to address the oppression of women and finally the technological and scientific immaturity of the historical contexts which could not facilitate the true transcendence of class -not for very long anyway. This overall failure of ‘real socialism’, shows Ocalan, was down to an incomplete understanding of history.

In ‘The Roots…’ it is shown that level of technological advancement and class are intertwined within a society, and it is actually only now within the first quarter of the 21st century that we have the beginnings of the scientific and technological conditions that, in tandem with a grassroots democratic culture, can allow the development of forms of scientific socialism. My own view is that this scientific socialism, although it has not yet been defined to my satisfaction, could be arrived at via hybrid entrepreneurial-socialist localised economic and political systems which compete peacefully against wider capitalist-democratic systems for local dominance and local, democratic economic stability. In other words, my current understanding of ‘scientific socialism’ is a localised economic and political system with vastly reduced disparity between the rich and poor, and increased participation of everyone in democratic life, enabled by ubiquitously shared, close to zero cost, technologies (such as democratic decision-making mobile phone apps). I will expand on this in future posts. Localised food and energy production is also implied, and civil disobedience is also implied, as at least some of the functions of the state are relocalised in grassroots decision-making bodies.

When the blood-red flower fell freshly at my feet, it was as if the fresh scientific socialism advocated by Ocalan had entered the immediate physical world around me in a symbol of Nature-borne presence -but soon to decay if not acted upon.

I then sat in a cafe -a fine capitalist institution that sold me a hazlenut and chocolate croissant and a soya milk latte, an institution that despite its ethical credentials cannot claim to be seperated from the gross oppressions of capitalism- and wrote the bulk of this post.

After I left the cafe I hurried to the Quay and met for the first time an ‘indie online content creator’s group’ (advertised on Meetup.com.) I can’t tell you how enriching this experience was, in terms of how much I learnt about presenting my online writing in a more accessible and commercial way (since I intend to make money from my writing) and meeting other friendly people sharing the struggles of creating and marketing content and some of the solutions. Even the free version of the platform of WordPress that I use to blog, is an incredible system of magic (to anyone except the most technologically minded, those who understand coding) which the democratic culture of modern civilisation has allowed to be propagated and used freely by anyone with a computer and an internet connection (anyone who can get to a public library).

I do not see it as problematic at all that I exist and work in the capitalist sphere in a very active way, as an entrepreneur, and also exist in an activist socialist political sphere, where I aspire to the redistribution of wealth for a more balanced and stable society. This hypocrisy is integral to contemporary capitalist-democratic civilisation and I can’t pretend to be outside of it. Can you? The question is, how do we utilise this hypocrisy constructively, towards greater moral ends. The hypocrisy is in fact necessary in the transition phase to something like ‘scientific socialism’ or a scientific, technology-enabled socialist-capitalist localised hybrid. The hypocrisy of capitalism (and the hypocrisy of all oppressive human civilisations throughout history i.e. in some aspects, every civilisation) continues but is potentially resolved in the current transition phase between the decline of global capitalism and the emergent democratic (including technological) forms which contradict global capitalist forms in many respects, but simultaneously are enabled by them. The so-called sharing economy could be the typical and dominant phenomenon of what I describe. Needless to say, this sharing economy is not available to all. Not yet anyway.

Perhaps another feature of the necessary progression through the current global crisis is the full automation of all menial jobs globally, (excluding sustainable farming which should be fairly shared, fulfilling work) if coupled with a reversal of the negative impacts on the ecological environment of contemporary capitalist civilisation. Anthropogenic climate change could be the worst of these impacts and the one needing addressing most urgently, but not in isolation from every related negative environmental impact of modern human society.

Abdullah Ocalan, freedom fighter, more deeply feminist than some of the feminist Western women I have met, nobody knows whether you are still alive or whether you have died at the hands of your Turkish oppressors. In your honour Ocalan, and for the sake of the positive evolution of the human species, I internalise the strategically evolved tear-like petals of the red flower-head that earlier today was on the coffee-shop table in front of me, that every petal may symbolise a flame of tactical advance towards a reconciled global society -reconciled with Nature and honestly reconciled with the bloody history, including the oppression of women, that the progression of civilisations throughout history has depended upon.

Let these delicate flames not tell of more bloodshed and misguided ‘revolution’ (I do not refer to the Rojava revolution as misguided). As you say, Ocalan, the seeds of the new world system are already with us, are already beginning to flower in some places. All our courage, all our peaceful civil disobedience, all our entrepreneurship, is called upon to optimise the fate of the contemporary capitalist crisis.

genderwild mystic; diary #5

It’s queer that I’m even here. But I’m grateful that I am.

The second key practice of this mystic is gratitude. I’m listening to The Kinks as I write this, because to me they’re Queer.

Gratefulness for the threads of karma that make up this being, whether they are threads that the whole of me purports to love, or to disdain. Because truly, I have no self. I am but a bundle of threads. There are threads of patriarchal conditioning, threads which I try to be as aware of as I can. The more I practice mindfulness, then the less these dangerous influences are a blur. There are threads of individualism, of the rebel. Although the age of the Father is still strong, the age of the rebellious gender rebel ‘son’ is getting stronger alongside.

And now we have the true age of the gender rebel ‘daughter’. This is the age of environmental consciousness which is really the age of (gender)Queer. The age of Queer is now in bloom. In order to safeguard the future of human life on Earth, we need to realise our interdependency and build community more urgently than ever before. The age of the gender rebel daughter, of (gender)Queer, is the age of climate change, peak oil, and global capitalist civilisation reaching its limits. Panic at the disco!

The new global community can only be Queer because it is an unprecedented emergent form of global society. An unprecedented form of global society will require and also give rise to an unprecedented global consciousness. I call this Queer because the historical male-female identities and relations inherent in the current global civilisation-in-crisis, have led us to this point of needing something more virile, in a genderqueer way, to transcend them.

Queer is transcendent, and so must we all be, through the turbulence of the coming decades, to something evolved on the other side where all our old violent concepts of ‘male’ and ‘female’ are redundant. Nevertheless, to reach the Green Garden, in our genderwildness, for now, whether male, female, or neither or inbetween, singing to the moon we must overcome all divisions to reside in the greater She.

Hypocrisy -a defining feature of the civilised psyche, #1 (part two of two)

In the first part of this post I described the typical hypocritical mindset of the modern ‘civilised’ person, which is reflected by the impossibility of ‘ethical consumption’ in our globalised consumerist culture. We are forced to continually ‘bracket off’ the uncomfortable truth about the human suffering and environmental destruction inherent in even the most ‘ethical’ of modern lifestyles.

I then put forward six criteria for truly ethical consumption, as benchmarks to work towards. I recommended that we treat our hypocritical failure to achieve these criteria, as ‘moral persons’, with gentleness, vigilance and humour. Also, let me here inform you that this post ends on a very positive / constructive note.

Now I want to look at the underlying narratives and stories that we tell ourselves as a society, which allow the continuation of our gross hypocrisy.  These narratives and stories are often pushed aggressively by the institutions, including corporations, of the financially richest people on Earth, in order to shore up their positions. This aggressive pushing is often not done consciously -it is a manifestation of unconscious (perhaps genetically driven) patterns of domination of certain quarters of society over other certain quarters, but amplified through technology and the powerful marketing machine of global corporate capitalism.

Thus, although these aggressive narratives are bringing humanity and whole ecosystems to the brink of extinction, characterised by their promotion of deeply unethical consumption (as opposed to the six criteria I have laid out), this is not something we can blame individuals for. Nevertheless, the behaviours of some individuals must be stopped.

My perspective on how unconscious narratives (as well as conscious stories) guide human behaviour from day to day is strongly influenced by my reading of Vivien Burr’s introduction to ‘social constructionism’.

According to social constructionism, a branch of social science that also serves as a critique of the social sciences, the whole of reality is socially constructed, meaning that so-called ‘facts’ are only facts by social agreement between human beings. Obvious examples are institutions like nations and money, which are only real insofar as we believe in them and act in their image. What is harder to understand is the contention that even the ‘facts’ of physics and biology are social constructs with no objective reality.

The ‘critical realist’ branch of social constructionism contends that there are ‘brute facts’ underneath our linguistic and socially constructed understanding of reality, but of course we can never see them objectively -only through our perspective of human language.

I am not a postmodernist, in the sense that I think that clearly, there is an objective truth of ‘brute facts’. The critical realist branch of social constructionism is useful in helping us understand knowledge in a fluid and social way. Once we realise that, regardless of brute facts, the way that knowledge is gathered, understood and expressed is by social agreement, and so is highly political, then we can begin to understand how better to understand and express reality in ways which promote environmental and political justice.

‘Narratives’, in social constructionism, are wholly unconscious drivers of human behaviour -threads of meaning which tie the social constructs of reality together.

Various hypocritical narratives (or stories that become hypocritical when they are internalised by so-called moral people, which most of us think we are) in modern global culture, prevent the six criteria of ethical consumption from being realised.

One such narrative is the one that says ‘capitalism makes everyone richer’. When we look at the living conditions of half of the population of the world, and the traditional community ties, including ties of efficient resource use, that have been broken by capitalism, we can easily see that this narrative is false. The narrative becomes hypocritical when internalised by folk who see themselves as moral, who unconsciously lean on the narrative to maintain their affluent lifestyles. I am not exempt from this.

This narrative and other related narratives have become deeply embedded in our culture and so in our psyches. You could say they are a means by which hypocrisy has become an essential feature of a functioning modern psyche. How could we live with ourselves without this integral hypocrisy? Because it is integral, it causes most of us minimal stress, except in moments of crisis and breakdown (which may become increasingly common as the current version of global civilisation reaches its natural resource limits and we are confronted with the truth). These hypocritically internalised narratives are not only abstract ideological bases for the continuation of a destructive global culture. They are stories that are continually lived and re-invented from day to day, in the culture that we consume and create, and in our social interactions and conventions of speech. These capitalist and related industrial lullabies (for an industrial communism of luxury is just as bad as industrial capitalism) are embedded in even the simplest of objects and phrases that we use from day to day.

For instance, vague and seemingly benign phrases like ‘hard work always pays off’ tend to be used in contexts which encourage us to equate hard work with personal profit to be spent at the expense of other people and the environment. ‘Organic and fair trade’ cotton clothes from halfway around the world persuade us that we are moral in how we clothe ourselves, but such goods could be worse overall for maintaining our hypocritical psyches than goods compared as ‘unsustainable’.

To reiterate and rephrase, as modern individuals we internalise and constantly refine and redefine a complex system of narratives, in unconscious agreement and compromise with one another. The narratives that dominate in contemporary civilisation are the ones that are pushed most ubiquitously and aggressively by the marketing forces of capitalism and the richest people on the planet. We internalise them despite ourselves. These marketing forces don’t just work in obvious channels of advertising, but in the very categorisation and expression of human knowledge and experience. In fact, the essential underlying driving narratives of capitalism are themselves forces of marketing. Forces of marketing which are internalised by aspiring moral human beings as hypocrisy.

The complex system of narratives that we draw upon daily includes ethical narratives which take us in the direction of planetary repair, community building and even the positive evolution and transformation of global civilisation as a whole. However, these constructive narratives yet have a relatively small purchase on our psyches, compared to the prevalent destructive ones. This truth, and our knowledge of this truth, compounds our general hypocrisy. This again brings home the importance of taking our integral hypocrisy as modern beings, lightly. Taking a harsher approach could easily be the recipe for mental breakdown. While on the positive side there is a human tendency to attempt a moral synthesis of all narratives within the self (largely on an unconscious level) there is also the tendency of narratives to fragment and interfere with each other. Thus, even the most noble of narratives become polluted and co-opted by the more dominant and oppressive narratives e.g. stories of capitalism and the related patriarchy.

Conflicting narratives within individuals, groups, nations and humanity as a whole can be rooted in differences in ideology, climate, race, historical culture, national identity and so on. While most of these differences are social constructs i.e. not objective or at least not ‘final and fixed’ differences, considering the ‘brute facts’ – or let me say ‘beautiful facts’- of Nature, we can use what we know of Nature and Natural events to provide a grounding for new synthesized global narratives which are regenerative of humanity and the planet, and which actually hold true. However, it is not enough to ‘create wonderful stories of how we want the world to be in the New Age’, although I admire the efforts of philosophers and others in this area, and they do have positive stories to contribute to the synthesized whole. Much more than this, it is vital for a more sustainable human civilisation i.e the next stage of human civilisation that will emerge after the coming turmoil, that the current dominant and oppressive narratives, especially the hypocritical stories of capitalism, are subverted and integrated into new forms. For the advance of humanity, to attempt to ignore or destroy the momentum and oppressive power of capitalist narratives would be naive, and cause the unnecessary mental breakdown of individuals -something which will increasingly happen too often anyway.

A truly regenerative, wholistic and therapeutic narrative is one that is not only ‘true’ as far as is possible in a socially constructed reality, (thus reducing hypocrisy) but one that magnetises, subverts or integrates less sustainable and more oppressive narratives / narrative aspects to or with it. Such narratives potentially are simplifying beacons and purifiers within the whole over-complicated global narrative complex that we carry around with us from day to day. In social constructionist terms, the most ‘true’ stories are the most sustainable ones. I personally think that narratives must be simple and dynamic in order to become unconscious driving forces in a wide diversity of human beings.

Let me give you an example. Related to the narrative of ‘capitalism makes everyone richer’ is the narrative of ‘anyone can make it as an entrepreneur. All you have to do is work hard and believe in yourself’. Clearly this is bullshit, and creates hypocrisy, although thousands of YouTube videos would have you believe otherwise. Ability to succeed at running your own business depends very much on which country you live in, what kind of education you have had, etc etc. This is not to deny the value of individual self-belief, hard work and passion to make change (and some ecopreneurs I think, do make relatively positive change, if they are working ultimately towards supporting the six criteria of ethical consumption).

But this narrative can be subverted and rephrased to support relocalised, sustainable human culture, in a way which minimises hypocrisy. This could also be called ‘ethical marketing’. Try, ‘anyone can make it as a productive local community member. All you have to do is work hard and believe in yourself’.  This is a thousand times more true than the equivalent entrepreneurial narrative. It may seem that I am making an obvious point. Perhaps I am, but it is also a profound one. If this alternative narrative were marketed in the right way, and to the right level, as part of a strategy of narrative re-telling and re-marketing in general across society, significant cultural shifts could be achieved, and many aspiring entrepreneurs could be subverted to support community and Nature. The point is, it is not enough to perpetuate this narrative in the same old ‘alternative’ circles. (Although it is fine to do that.) For a smooth Transition / Descent to a relocalised post-corporate-capitalist culture, there is a clear need for some of us to challenge dominant oppressive narratives more thoroughly by engaging with the whole contemporary marketing system and subverting it. This is about using a very powerful tool, while we still have it, to reach as many people as possible, to lessen the potentially increasing hardship inherent in our current civilisation reaching its natural limits.

This implies accumulating capital, in as ethical a way as possible, to fund the ubiquitous telling of these new integrative stories. However, perhaps so much capital may not be needed. With the rise of social media and near zero marginal cost of online content creation and sharing across the internet, narratives such as ‘anyone can make it as a productive local community member’ can be spread as never before, and indeed this is beginning to happen. To truly challenge and integrate dominant oppressive narratives however, and win over audiences, the new narratives must mimic (and perhaps gently mock) the old narratives, and the way that the old narratives have been told, as closely as possible. It is common business knowledge -and true- that it is notoriously difficult / unwise to try to change a potential customer’s behaviour. The key to gaining customers / audience members is ‘giving them more of what they want’ or in this context ‘giving them a more sustainable version of what they want’. This cannot be done by telling people that their current consumption habits or entrepreneurial aspirations are wrong. Not without giving them clear and attractive alternatives.

I would like to bring up my concept of ‘Deep Story Telling’ here. Deep Story Telling acknowledges that the underlying narrative complex in society is perpetuated across all social interactions and in the entire physical human-made environment, including the online and virtual environments. The re-telling of narratives and the telling of new ones, to support Transition, means story-telling on the level of the conscious reconstruction of language, including the phraseology of the everyday, the reconstruction of how we associate and understand ourselves as social human beings (including online), the reconstruction of economics, and the embedding of positive sustainable futures -epic tomorrows- in every building, and every object that we use.

This is an exciting opportunity for all of us to create literary, artistic, entrepreneurial and practical forms which obviously or subtly manifest a fresh and Nature-integrated narrative landscape. One that is permeated with truth i.e. deep sustainability. One that normalises a new kind of civilised human psyche which is not dependent on hypocrisy -such a moral psyche as has never before evolved. This moral narrative landscape must be shared online as much as possible, to subvert the dominant oppressive narratives. The hypocrisy of using an internet which may itself be unsustainable, can be acknowledged and integrated.

Finally, it is crucial that we live out the new story-complex as we create it. We cannot tell stories of relocalisation without at least beginning to relocalise ourselves. The great ecological advice for our times ‘think global, act local’ might be more helpfully redefined, for some of us doing this Deep work, as ‘think global, tell stories online, live them out locally’.

If, by telling these stories some of us are able to accumulate global capital, in order to redistribute it and further propagate sustainable Deep Story Telling, whilst at least living in a relocalised way some of the time ourselves, then I suggest that this could be a viable and noble path. We may have to sacrifice ourselves to hypocrisy more than we would like, in order to enable more of humanity to live sustainably and hypocrisy-free in the future.

 

 

 

Hypocrisy -a defining feature of the civilised psyche, #1 (part one of two)

We are all a bunch of hypocrites. It defines us as civilised people, and it defines us as modern people, but bear with me -there is a positive way out.

***

There is a lack of coherency in my moral stance towards the world. There is a constant presence in my subconscious of the hypocrisy at the heart of modern civilisation, which includes me within it.

This is a hypocrisy which allows members of a society (the ones that perceive that they care) to claim a high morality whilst they conveniently ‘bracket off’ the past and current enslavement and exploitation of peoples around the world. Without the exploitation of workers around the world, modern ‘moral persons’ (myself included) would not be able to enjoy their affluent post-industrial standards of living, including their complex high morality.

Similarly, the destruction of the non-human natural environment is depended upon for the continuation of our luxurious -and morally luxurious- lifestyles.

We can claim to live ethical lifestyles by making so-called ethical consumption choices, but really, ethical consumption choices are extremely rare. Almost all consumption choices support a global economic and political system which is founded upon unlimited economic growth on a planet of finite resources, and also a system which has resulted in the richest 1% in the world owning half of the world’s wealth. Just think about that for a second. This is a problem when those richest 1% are not doing all they can (to put it mildly) to address the global crises that afflict our species.

Exceptional, truly ethical consumption, within the current global capitalist system, and considering the global crises, would have to adhere to the following criteria:

1) Products and services would have to be sourced and produced locally to their point of consumption, meaning that every element in the supply chains of that production would have to be local. Local production allows the highest transparency of process and thus highest potential energy efficiency of production. Also, the least transportation involved, the greater resource efficiency. Local production is also more resilient to global and remote events, including crop failures and environmental disasters. Finally, fair trade and the fair treatment of workers can be assured if the whole production process is within local reach. ‘Local’ is of course a subjective value, but should be taken to mean within decades of miles, rather than hundreds and thousands of miles. ‘Local’ does not necessarily respect state boundaries as state boundaries are not a criteria of sustainability (just look at the military conflicts around the world).

2) Products and services created / consumed would have to result in minimal ‘waste chains’ in production and consumption i.e. processes of waste and disposal, and such processes would have to be kept local. Truly ethical consumption implies that there is no ‘waste’ whatsoever in the product consumed, although ‘waste outputs’ may have been converted into inputs into other systems / processes, run by other agencies in the community.

3) Products and services consumed must be made using sustainably sourced materials. The definition of a ‘sustainably sourced’ material is open to debate, but common definitions include lack of ‘damage’ to the environment in the material’s extraction and processing, as criteria. This is conveniently vague. I would suggest that a sustainably sourced material is one that, in its harvesting and processing, preserves or even enhances local habitats, biodiversity and ecosystem services.

4) Truly ethical consumption pays attention to all the workers that have been involved in the creation and selling of the product or service. Beyond fair trade and fair treatment and payment of workers, if any workers commute over long distances to get to work in private fossil-fuelled vehicles, and arguably even private vehicles fuelled by a renewables-based energy grid, then the sustainability of the product is seriously open to doubt. (Unsustainable is unethical). Commutes may be mitigated by incorporating into them other functions useful to the community. Additionally, the coherence and sustainability of human culture is damaged by excessive mobility. Fragmented culture in turn can result in a further disconnection from and degradation of the environment.

5) Similarly, it is highly questionable whether products and services that rely on consumers from distant places, including via the internet, can ever be sustainable or ethical. As in 4) above, waste of fossil fuels and other energy sources, degradation of the environment, and fragmentation of human culture are all implied.

6) Finally, the nature of the product or service itself, including what it is used for, how it is used and what narratives it plays a role in / supports, is implied in ‘ethical consumption’. If the product or service encourages the consumer to disregard these six principles in any other products and services consumed, then it is unethical.

Now we can see why some form of ‘protectionism’ of local economies (although that word has negative connotations) is a desirable thing. Refer to the writings of David Fleming on this.

Perhaps you think my definition of ‘ethical consumption’ is too strict. If so, please enlighten me with your definition. I would be happy to debate this. However, the point is that most so-called ‘ethical’ products and services hardly begin to address the reasonable six criteria detailed above. Or, where one or two criteria may be addressed thoroughly, others will be relatively neglected.

But we must not dwell in guilt! We must not beat ourselves up. We are now all part of an infinitely complex global economy and civilisation. The infinite complexity is rooted in an infinite complexity of interactions with the natural environment, some less ethical / sustainable, some more ethical / sustainable. A compounding factor is that the complexity is almost unfathomable / untraceable. The only way to ensure a mostly benign impact on the planet and other people, is to live radically at odds with modern society. The most realistic way to do this would be to live in an insular community of likeminded individuals. A level of civil disobedience of ‘the law’ is also implied.

We have been heavily conditioned since childhood by the marketing forces of consumerism, to want what we don’t need. We can aim by degrees to support the truly ethical consumption criteria detailed above. This implies supporting the relocalisation of culture and economy, globally. Meanwhile, we can take our hypocrisy lightly. For instance, for the time being I prefer to view the internet as an incredible tool, which in one light it truly is, that can connect me, paradoxically, to a global movement of ‘relocalisers’ who are questioning and attempting to slowly transform the current global economy -at least theoretically which is a good start.

Hypocrisy seems to be essential to all large, centralised civilisations. It was certainly essential to Rome, where luxurious strides forward in philosophy and culture belied and depended upon the Roman slave-holding system. (For an interesting perspective on this, read Abdullah Ocalan’s ‘The Roots of Civilisation‘). We can conceive that in a future decentralised version of civilisation, hypocrisy may not be so necessary. However, once we accept that hypocrisy is ingrained in us as (modern) civilised people, there are various psychological responses available to us. We can use all our emotional and intellectual repertoires to treat ourselves and our consumerist habits (and behaviours to which we are bound by law) with, for instance, gentleness, vigilance and humour. We can then at least begin to restrain ourselves to the extent that ‘no consumption’ is the best kind of consumption, when the criteria 1) through 6) above cannot be achieved.

In the second part of this first post on hypocrisy and modernity, I will look at the underlying narratives and stories that we tell ourselves as a society, which allow the hypocrisy to continue. I will look at how we are often living out fragmented and conflicting narratives, compounding the hypocrisy that is already inherent in some of those narratives. I will draw on the insights of ‘social constructionism’, a branch of psychology which is also a critique of the field of psychology.

I will also look at how we can consciously create alternative more helpful narratives which support relocalised futures, using techniques of Deep Storytelling.

Finally, let us celebrate the fact that we are hypocrites and be joyful about it! For if we are not conscious hypocrites, we are unconscious ones -the most dangerous and destructive kind. Either that or we are consciously cynical or worse, consciously immoral. These are cowardly and defeatist positions to occupy.

Good luck.

 

 

 

 

 

 

Constructive News

In the midst of war-torn Syria, in the generally patriarchal Middle Eastern region, an all-women ecological village has sprung up, nurturing the self-determination of women from all backgrounds.

http://jinwar.org/

 

These incredible teenage British conservationists give me hope for the future.

https://www.positive.news/2018/environment/31995/in-our-nature-the-young-conservationists/

 

Is this information on fossil fuel use and climate change to be trusted? If it is, it’s deeply positive news.

https://www.positive.news/2018/environment/32223/could-we-beat-global-warming-5-megatrends-to-look-out-for/

 

Global child mortality is at an all-time low.

https://ourworldindata.org/child-mortality

 

Positive youth activism, from Austin Texas, addressing human, animal and environmental welfare.

http://heatestablishment.com/

 

American activists score victories against the most anti-progressive proposed policies of Donald Trump.

https://www.theguardian.com/us-news/2017/mar/07/trump-activists-anti-progressive-policies

 

Five historical powerful movements fuelled by young activists, to inspire all of us today.

https://news.nationalgeographic.com/2018/03/youth-activism-young-protesters-historic-movements/

 

 

 

How I Got Here: An Ecopreneur’s Story #3

Once I started to lean towards entrepreneurial thinking, I went further into the internet resources available. I really didn’t have a clue what I was looking for and so got messy and sporadic results.

Like many people before me, I was distracted by and suckered into watching videos starring entrepreneurs (mostly white and male) who promised me I could make millions of pounds if only I just knew the right tricks or made the right connections. I’m sure that the main money-making trick of many of these so-called entrepreneurs is to sell their ‘secret insider knowledge’ to suckers like me. (Well, I’m not so much of a sucker these days, and although I have paid up for other deceptive schemes, sales-driven online ‘business mentoring’ hasn’t been among them.) ‘Affiliate marketing’ has featured heavily in the videos of the high-flying desperados. I call them desperados because they seem desperate to be rich, at the expense of ethics. Ethics-focused affiliate marketing does exist, but it’s not the norm.

So what is ‘affiliate marketing’? It refers to the marketing of other companies’ products on your website, according to agreements which pay you a percentage every time sales are generated from customers linking to the companies through your website. It sounds easier than it is. In order to attract people to your site in the first place, you have to provide outstanding and / or popular and / or very exclusive / niche content. The most common way to do this is by writing a blog, or hosting a blog with others providing the content for you.

I’m not against some modest and ethical affiliate marketing being added to a blog site on the strength of the followers that the blog has attracted, if the starting point was the artistic and ethical drive of the writer / entrepreneur to share their ideas / ethical business with the world. But building a website from scratch purely with the intention of making money from affiliate marketing; in other words, building a business which is affiliate marketing-based, seems to me so dead, so cynical, so unsustainable. The exception would be a platform that strives to change consumer behaviour, to promote only the most ethical of products across the board, to be an ethical superstore of other companies’ products. This just isn’t my bag, but I’m sure someone’s doing it.

Apart from corny entrepreneurial videos, I have also watched plenty of corny motivation videos on YouTube, although some of them have featured excerpts from motivational speeches, some by very famous people, which are very inspiring. It’s more the images that have been put with the audio that are corny -plenty of musclebound men ‘pushing’ their gym workouts, weight-training and boxing practice. I went through a phase of watching these. This is one of the better ones, which has at least made some effort to portray a balance of genders and ethnicities, (but not nearly enough so). Looking back, they were a stop-gap to keep my motivation high whilst I still didn’t have a clue what I was doing or where I was going with my new-found entrepreneurial mindset. I would like to see a whole range of motivational videos by women, for women, and by people of colour, for people of colour. I am staggered that this doesn’t seem to happen already. Or if it does, the videos are way down in the search results. When I searched YouTube today for motivational videos for women, the only ones that came up were exceptions on male-dominated motivation channels. However, that said, it was great to see Evan Carmichael’s ‘Top Ten Rules For Success’ by Maya Angelou.

Unless someone gets there before me, and I hope they will, one day, with all my ethical entrepreneurial profit (if that isn’t an oxymoron), I will make sure that there are more diverse motivation videos on YouTube, to motivate people from all backgrounds and of all identities, brought to them by people like them…

***

The internet has allowed me to learn about the entrepreneurial activity of people from all over the world, from all backgrounds, although there is still a privileged white male dominance amongst entrepreneurs -certainly a white dominance. I have been staggered and warmed by the creativity of human beings in my virtual searches and have even been tempted at times by the neoliberal ideology that with a completely free market, the competition drive would solve the whole world’s environmental and social justice issues. This is bullshit, of course. Capitalism is predicated on perpetual growth on a foundation of finite resources, so deceit is at its core. Inequality of pay and inequality of labour roles are also central to the capitalist model.

So why do I want to be an entrepreneur? My starting place here is, whether we are consumers or business people, as modern human beings we are all implicated in global inequality and destruction of the environment. On a systemic level, being an ‘ethical consumer’ makes relatively little difference to the destructive nature of the capitalist model, and may even be the surest way of perpetuating the model by dissipating some of our guilt. The same can be said for ‘ethical businesses’, most of which aren’t very ethical if all the supply chains involved are taken into account. Meanwhile, global civilisation heads towards the edge of a cliff. The marketing ideology behind the destruction is the persuasion of potential customers to view consumerist ‘wants’ as ‘needs’ and inbreed in us and our children (most poisonously) a sense of entitlement to products and services which it would materially not be possible to provide to everyone on the globe.

Recently I stumbled upon the ‘ecopreneur’ concept. Ecopreneur, meaning an ethical entrepreneur who acts for social justice and the environment. In light of what I wrote above, is the concept of an ‘ecopreneur’ a con? Not totally, I think. Some ecopreneurs will at least attempt, however impossible it may seem to be, to purify their part in the web of complex interconnected supply chains that is contemporary global capitalism. I empathise and follow suit. I like the word ‘ecopreneur’. It at least signposts customers to noble aspirations. Ethical businesses and ecopreneurs may also be an important bridge to post-capitalist tomorrows. Epic tomorrows! But only if the ethics are deep, deep, deep and challenge the workings of the capitalist model itself.

I fully intend to develop products and services which are not only ‘ethical’ in the usual sense of ecopreneurs, but which aim much higher. Firstly, I intend to educate about the unsustainability of the current capitalist model, to any individuals, groups or businesses who are my customers. Secondly, my drive will be towards the relocalised cultures and economies that I believe will be essential to post- and hybrid- capitalist futures over the coming decades. In other words, I want to somehow be involved in the relocalising of supply chains and application to them of high environmental standards. Purifying and relocalising supply chains as well as customer bases, for all businesses, doesn’t just make social and environmental sense in the long-term. In the medium-term relocalisation offers resilience, buffering against the global threats of the coming decades. Thirdly, I intend to address global and local power imbalances in any services and products I develop. To use the likely global upheaval in the capitalist model this century to achieve social justice; by education and practice to help make sure that patriarchy, racism, homophobia and other prejudices have absolutely no place in relocalised post- and hybrid- capitalist futures.

Do I sound too ambitious? Unrealistic? Have you never heard the phrase, Rome didn’t crumble in a day?

To read about my audacious vision for the epic tomorrows of Earth, go here.