Culture, Economy, Ecology and Climate

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Twitter Reclaiming Commons

Patrick is the author of a number of books, which are available from both best & worst bookshops, or from the author.  The archive to the right will hold new posts of his writing.  His day job is that of farmer.  http://www.bryncocyn.wordpress.com

Reclaiming Commons will be published by Smokehouse Press on 10th December 2018

“I’ll sing to you to this soft lute, and show you all alive, The World, when every particle of dust breathes forth its joy.” sang William Blake
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The Inter-Governmental Panel on Climate Change says that if we have not reduced cultural carbon emissions to 45% below 2010 levels by 2030, then civilisation and its joys will end.
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Of course, politicians and journalists have skim-read the IPCC report to mean that if we have not begun to think about change by 2030, then & etc.
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Since, humanity is currently emitting more carbon than 2010, the percentage reduction by 2030 is now not 45%, but 50%. In just few years that will become an absolute and immediate 100%. Looking at modern political systems, it is plain that we have already begun too late.
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Yet, in the developed world, the largest contributor to climate change is the behaviour of its citizens. Since our behaviour is the problem, it is also the solution. Governments and corporations are abstract ideas. They have not the physics to cause either climate change, or the tragic, cascading loss of species which is falling round our muffled ears. Only people exist. We are the causal physics, which must change. We can reclaim the common. This book explores what commons are and it argues that, fail, or not, adjusting our lives to settle inside an ecological ration of Earth, is the same as the pursuit of happiness.
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The time of personalities is over. The author is a working farmer, but this is the time of common humanity – beyond identity, profession, sex, class, race, nationhood… Culture is not what we’ve achieved, but what we do. So far, what we’ve done has achieved self-destruction. Now, we must do something different.

Towards the Convivial Economy was published by the Smokehouse Press in March 2017

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“Noble’s faith in the persistent possibilities of conviviality and the commons, even among the shadows of these times, is heartening and much needed.”
– Dougald Hine, social thinker, writer, founder of Spacemakers, the School of Everything and the Dark Mountain Project.

“Patrick awakened in me the flame of conviviality. He highlights how we can face the future with dignity and do our damned-best to carve out a future for our offspring with the hand-tools our ancestors have passed down to us. The convivial economy need not be a pipe-dream, it existed once, and can exist again. I owe that belief to Patrick. His writing is a flickering torch of light in our dark times.”
– Alex Heffron, writer and farmer

“David Fleming commended that we “do nothing that matters without consulting a conversation”, and his dearest hope for Lean Logic was to encourage such. So I feel sure he would be delighted at Patrick Noble’s thoughtful new collection, inviting a new audience to the critical conversations of our times.”
– Shaun Chamberlin, author of The Transition Timeline; editor of David Fleming’s Lean Logic and Surviving the Future

It is available from the author, or publisher for £7.50 plus postage & packing, or of course, from any good bookshop.

Patrick’s other books include –

A Midsummer Night’s Dream (2014)

A Potent Nostalgia (2013)

The Commons of Soil (2011)

The Lost Coefficient of Time (2011)

Romantic Economics (2010)

Notes from the Old Blair and Bush (2008)

A Midsummer Night’s Dream was published by Smokehouse Press in November 2014

“Could we dream of a better world? Do we have the imagination to link happiness to places, people closely to our planet? These are epic times, and Patrick Noble sets out how to explore the routes to conviviality we may have forgotten we desire. Creating greener economies will take remarkable effort. Here, then, are some brave solutions.”  Professor Jules Pretty

“Patrick Noble’s writings preserve the organic movement’s authentic radical spirit” – Dr Philip Conford, author of The Development of the Organic Network.

Review of A Midsummer Night’s Dream. by Dr Philip Conford, courtesy of the Organic Grower – journal of The Organic Growers’ Alliance –

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Diary of a Baby-Boomer Nobody

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My world is very small. I’ve not travelled much and not at all beyond Welsh, Scots, Irish and English shores. Yet, I think the parish of Llannefydd, where I’ve lived and worked since 1975, provides an accurate-enough microcosm of anywhere that has not been ravaged by war, invasion, empire, flood, drought and famine. Earlier, as a teenager in suburban Woking, I devoured books of all sorts, absorbing the knowledge and insights of revered authorities and resting in what I thought was their beauty and truth. I decided then, in the 1960s that oil and its ways of life were destructive and I also vowed never to fly – and I never have and never will. I suppose John Ruskin, William Morris, On Walden Pond and so on, led me to that conclusion. I was what is now called a school phobic. I have no education. That has been a valuable asset to finding my way. Everywhere, I see education’s distorted and blinkered perspective – particularly, of course in people of influence, because I must repel that influence. A friend has written that he and I are the Shakespeare-quoting outlanders of Huxley’s Brave New World. Would I still love Shakespeare and Chaucer, had I an education? – I doubt it.
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I hope this is not a narcissistic journey. I remain uneasily in the first person, because I’ve stumbled into a need to explore why I think and feel as I do. I focus on myself, because what I think and feel is mine (my fault) and not that of the “we” of family, friends and influences.
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Having escaped suburbia, I spent five years working on archaeological digs, until I fell into farming by accident. Now in my mid-twenties, I spent a winter at leisure (on accumulated wages) in a very beautiful place and when eventually I ran out of money, I found that I did not want to leave. Farm labouring was the only local work and I came to enjoy it. Soon, I began to rent some nearby fields. It was very much easier for me than it is for today’s young people. In 1976, a friend and neighbour, simply and trustingly, bought me fourty-six ewes – selected with the skilled advice of another friend and neighbour. With that first lamb crop, I repaid the money in the first year. That also, could not happen today. It could not have happened then, without the kindliness, trust, time, money and wisdom of neighbours – most of whom were born and hefted into that cynefin. They displayed the timeless common of such communities – hospitality to and curiosity for strangers. Meanwhile, because I continued to work for five days a week as a farm labourer and so needed no other maintenance, the ewes soon increased to three hundred. This is not a story of hard graft and steely determination rewarded – not at all – I enjoyed regular music nights in the local pub and partying generally. Tragically, for anyone today, it would have to be hard graft and steely determination and even then, it would probably end in failure.
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It was a world of unspoken commons, untouched by NGO, government, corporation, or bank. Although that world has almost gone, it does remain in us all, as a kind of folk memory and I speculate that there are few who’d not long for its revival if they just let the emotion to rise. Most commons have been enclosed – by consumer rights, consumer dependency and by monopolies of supply, information and the ballot. However, I think the common does survive in the ethics of the household; in filial codes and memories. Once upon a time, many aspects of the commons were preserved in church, chapel, mosque, temple… Even though the power of religious institutions led to the very human problems of all power structures, nevertheless those institutions often stood as foils to many forms of enclosure – latterly, at least of ethics.
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Of course, under the wing of Protestantism (not all protestants were guilty), older commons of both land-use and the trades were swept away – mutating into fabulous wealth for aristocrats and larger yeoman farmers and into new slums, starvation and prostitution for the migrating dispossessed. Power’s excuse was a conveniently-adopted cult religion. We can see a similarity today, as the powers put on a fervent green mantle, as a means to the coming new money-spinner – claiming both virtue (as in the Reformation) and a new source of enclosed and fabulous wealth. As the old sources (oil) slip away, the opportunistic see that “renewable” energy must be exploited and enclosed – Monopolies get used to monopoly. How marvellous that a new money-spinner can wear a cloak of green virtue, just as the vicious enclosures of the sixteenth century Reformation wore a cloak of religious virtue.
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What are commons? I say they are the long-evolved (and evolving) moral guidance of the similarly long experience of ancestors. Those morals survive, embodied in the living, at many levels from shallow to deep. They urge what must be done to conserve both the culture and the species – including species on which ours depend. They overrule ephemeral coercions of power. Often, they define the roles of power. At the deepest level they emerge in the intrinsic morals, which we think (or rather, feel) make us human. We have the muscular form of who we are, but also the moral form of what we do. Taboo belongs in that realm. I think enlightenment is wrong to sneer at taboo. Meanwhile, at the shallowest level (though tinged with the deep) commons emerge in rights to land and water responsibility, to pannage, estovers, pasture, piscary, flotsam and so on. All commons define rights to responsibility. They outline both rations of what we can have and a ration of what we can do. Don’t forget that the true home of economics is moral philosophy. It is also the household itself. If we understand household budgets and household rules of behaviour then we know all we need to know of economies generally. Casino “economists” will disagree.
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Commons define behaviour. Present cultural behaviour germinates the cultural future. The future cannot undo what the present has done. That is a potent thought. Enclosure – property – only concerns nouns. It is a fence line for irresponsible protection of time-freed nouns (the liberal economy) and for the exclusion of unruly verbs – that is, the effects of causes, including the guidance of moral philosophers and real economists.
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Because they’ve evolved to do so, children quickly learn the subtlety of commons. Often, commons involve rituals of initiation and coming of age, in which we put on the spirit of passed ancestors – to live in the same bequeathed and rationed space. We curate our inheritance as we can and then bequeath it in turn.
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Enclosure defines right to irresponsibility – to private property with which I can behave as I choose. All enclosures are the same – of land, money, ideas and status. They remove both lessons of history and needs of the future. That is the state we are in today – total enclosure of the last social commons, with no past and no future. Land-owners can pillage as they choose – money owners likewise. GP; solicitor; consultant; “professional” people, extract terrible rents (that is riches) from communities they once served and to maintain the ways of life, (the class system) to which they’ve grown accustomed. Their monopoly cannot be challenged by other than their own professional bodies – peer review has become a mutually supportive career ladder. In theory at least, peer review once provided useful insights to those with open minds, but today it serves only to increase the barbs of the fence-line, which excludes schismatic “peers” who’d rock an established and lucrative boat. And so it is, that my simple mind has no trust for scientific papers – even though it is curious for the science. To those who ask for a list of sources beneath my articles, I say Pshaw! The source is mine. If we cannot think for ourselves, why burden the world with more clutter? A paraded dignity of peers cannot increase the dignity of my words – they are what they are for themselves… Of course, I’d attribute quotations and influences.
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Anyway, it came to pass, as proper stories say, that I met a farmer’s daughter and married into a small farm. In 1987 we decided to register the farm with the Soil Association for organic conversion.
My rented hill land had been organic since 1978, but we now had the pleasure of arable crops and eventually an orchard and veg field. Eventually too, we managed to escape the commodity market and sell much of our produce over market stalls as food – not commodity – to real people, face to face – that is, all our vegetables, apples, apple juice, beef and lamb. We sold only what we grew on the farm. For the future, we must do the same for cereals and pulses.
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Here is this season’s picture of our small, organically-managed farm – 66 acres of marginal to good land (grade three) and a further 23 acres of rented hill land, which is unsuitable for cropping – The 66 acres breaks down as 10 acres of an oats/barley/pea mix and 7 acres of oats – all for combining, plus 2 acres of apples and 3 acres of vegetables. The bulk of the energy required for the 5 acres of apples and vegetables is manual. Whereas, the 17 acres for combining is almost entirely diesel powered. The remaining 44 acres provides minimal woodland, being mostly grassland. It is diesel powered for hay and silage, but mostly “dog and stick” for the rest. Is that sustainable? For the apples, vegetables and dog and stick – If very well managed, possibly. For the rest – No.
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The rented 23 acres of hill land, includes about an acre of grazed oak woodland. Our (entirely benign) landlord has retained about 4 acres of oak woodland which is a part of the whole – but our part is pasture and mostly by dog and stick. Is that sustainable? No. Such land would be more beneficial as woodland – economically, ecologically and photosynthetically.
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I reckon a rule of thumb for crop rotation is one year of extractive crops to two years of regenerative green manure or pasture. (we practice 2 years cereal to 6 years grass/clover) I think there is little to choose between green manure, or grazing – both are effective. Yes, I do think we could have a vegan agriculture. However, grazing has two advantage – One – it removes the considerable energy required (human, or diesel) to cut and mulch. Two – it provides useful eggs, milk, butter, cheese and meat to the community. There is a plausible third advantage – a balance of plant to animal, could replicate the proportions of that balance in nature. Nature has evolved for optimum success. So! – introducing animals into a rotation may achieve optimum agricultural success. Of course, for the future, our meat ration will not stretch to every day, but only to weekends and special occasions. Cereals and pulses must feed people. We’ll have none to spare for batteries, broiler houses and feed-lots.
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So, at Bryn Cocyn, the 20 acres of arable and vegetable cropping, need 40 acres of green manure/pasture to maintain their fertility – leaving only 6 acres, of which 2 are woodland and 2 are apples. That means we must plant a further 2 acres with trees. We are about to do so. However, what of those 23 acres of hill land, which cannot support cropping? I think they should be returned to their natural state – that is woodland. We haven’t done so. I am guilty.  Because we easily sell all our lamb and beef by market stalls, providing a large part of our income, my economy has trumped my ecology, stepping beyond its sustainable ration. It is no dispensation that most UK farms are far, far worse. My excuse? – We are step-by-step in transition.
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In Wales, we export 80% of the lamb we produce, which makes for an obviously precarious future. If we thought of 80% of sheep-producing land, repurposed as new woodland, then we could also think of both a more stable economy and a more stable ecology. In addition, we’d add considerably to Welsh photosynthetic power. I don’t like the word, sequestration – it implies a still and quiet mass. It also leads to wrong thinking. The truth is that life in soil, bacteria, fungi, plant and animal is dynamic, fluid, inter-changeable and vivacious! Those who use the term to describe an accumulated mass of carbon (such as IPCC & most of the climate glitterati) are deluded. Climate glitterati? I borrow the term from Kevin Anderson.
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In short, I think we need cropping land to grow food and unless two thirds if it is dairy/meat-producing ley pasture, only a third of that area can actually produce food for people. I think all other land should grow trees. Readers must know that I don’t share the wild sequestration claims of the “pasture-fed” evangelists. Neither do I share the polemical yield statistics by those such as George Monbiot, who attribute to vegetable yield, three times its true yield – by ignoring the regenerative phases of rotation – and by similarly diminishing animal yield, by dismissing its integrated part in that rotation. Animals (as in nature) add to, rather than diminish the whole. George is polemical for the animal part of re-wilding. Why should he not be so for the increased biomass (yield) of vegetable/cereal/pulse production? I like George’s rewilding ideas (although we shall need timber for construction), but he is lazy and conveniently-selective when he comes to food production. Even so, I agree with George that fields dedicated purely to animal production are a waste of space (I am guilty). What’s more, those fields for the most part (unless Bronze/Iron Age field systems) are not “traditional”, they are a legacy of the brutal clearances of people from the land to allow for the golden fleece. Wool made aristocrats fabulously rich. As Thomas more accurately said, Sheep have devoured the people. Now, although it shouldn’t be, wool is worthless and sheep meat income is purely subsidy. We’ve an acute shortage of timber and forestry (per acre) provides far, far more employment than beef and sheep production.
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We let our hedges grow untrimmed – I’d say they are about fifteen feet tall on average – with blossom in the spring and nuts and berries in autumn. Most new agroforestry schemes in large-field arable land have no more “forest” than we have with small fields and wide traditional hedges. From Bryn Cocyn we can look East across the Vale of Clwyd to the Clwydian Range beyond and we can scan from Prestatyn and Rhyl in the North to Llangollen in the South. That vast area is a desert of neat and tightly trimmed hedges. No wonder it has become routine for our neighbours to spray for aphids. What if all those thousands of farms let hedges escape to the sky? It would provide the most rapid ecological and photosynthetic benefit I can imagine. We have an 8.5 acre and a 9.5 acre field, which I’d like to divide with new hedges, to make all the fields in Bryn Cocyn about 3 or 4 acres – good for organising arable and grazing rotations. But my family does not agree – I point out that tractor passes would remain the same if we divided longitudinally – I like the idea of the old strip fields – but no – those fields are similar to our neighbours’ fields – they fit; belong in the community. We are a family democracy.
Anyway, to assist our step-by-step transition, five years ago, I cashed in my small pension and bought a 6kw wind turbine. We also have 4kw of older solar panels and 3kw for my son’s new house. We don’t borrow money and we’ve never accumulated enough for electric vehicles.
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Because my world is small, small influences to the wider world can remain large to me and also serve as a paradigm for the far larger influences which they have reflected.
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The following is very close to me and my small world. I believe it to be a shrunken replica of most citizens, large NGOs and the larger world. Around 1990 or so, a charismatic, ambitious and rather narcissistic group rose to steer the course of the Soil Association. They saw their task as pushing “organic” into the mainstream. They wanted organic products in super markets, large restaurant chains and in “mainstream” thinking. They focused on this alone – the larger the organic market, so the greater the beneficial organic acreage to supply it. They adopted the necessary code phrases – such as paradigm shift, green-sky thinking…- while also creating the necessary human-sized imagery – community supported agriculture, box schemes… Neither of those had power to dilute their vision (as they should have done) rather, they lent the Soil Association false credence.
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The annual Soil Association conference, became not a place where delegates from the shires assembled and shared news, knowledge and concerns, but an outright political rally, in which those charismatic leaders and panels of invited “celebrities” took (pre-submitted) questions from the floor. Those celebrities would know nothing of organic techniques, but would convey the illusion to attendees that they had entered a world of serious “movers and shakers”. At one conference, Vandana Shiva spoke eloquently of lost commons and the fight to reclaim them. Like Greta Thunberg, she is a powerful speaker and I, most of the floor and the charismatic leaders were left with tears in our eyes. Yet one by one, having listened to Vandana, each charismatic leader, addressed the rest of us with the same message – that the world is as it is – that super markets are here to stay – that we’d better get real about enclosures – that we’d better goddam get on the Titanic, because the rest of the world was going nowhere.
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Of course, that was my last conference. I failed utterly to influence that NGO and yet I remain a member – hoping against hope to revive its original commons.
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Those who’d electrify the Titanic, can’t see that the problem is the Titanic. Those who’d green their wealth can’t see that the problem is wealth. Those who’d green the super market can’t see that the problem is the super market. Those who’d green the enclosures (by a green new deal perhaps), can’t see that the problem is the enclosures…. They can’t see that to be effective, a green new deal must enter the common.
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For renewable energy to stand inside terrestrial limits, it can only service the rationed limits of good behaviour. It has not capacity to service bad behaviour. Wind turbines and solar panels face terrestrial rations of mass, acceleration – space and time. I speculate that we can gratefully accept their energy for domestic heat, light, refrigeration and cookery, but no more. For transport, we must return to the world we had before fossil fuels. We must abandon suburbia, centralised procurement/distribution, all aviation, the family car… Why not? We can have sail trade, vivid and vivacious villages and towns, canals and navigable rivers. We can have a re-centred suburbia, interspersed with market gardens and dairies … We can have lively coastal towns and villages – their harbours re-built along every mile of coastline, for small-boat fishing and both shore-hopping and open-sea trades. We can have full employment. We’ll have plenty of now-idle metal work and so on for re-purposing. We will have acceleration due to people and not acceleration due to oil. What’s more two people working side by side are more or less equal, until one gains an oil engine, car, aeroplane ticket, large high-consumption house… Money flow must shrink from acceleration due to fossil fuels to acceleration due to people – the energy of people – the power of what people can do. Why does no-one speak of acceleration? Why in carbon calculations does no-one enter the energy in living biomass – that is the power, not merely the mass of life? They (IPCC and most others) enter nouns, but not verbs. Anyway, GDP (spending) must shrink to at least a tenth (probably more) of what it is today (UK). It must shrink from fossil mass to biomass. That fossil mass was expendable, being converted into both energy and a mass of atmospheric CO.2 and other gases. However, biomass must remain as biomass to live breathe, photosynthesise, die and recycle. – only its intrinsic energy, including human energy (converted from food-mass) can be thought of as energy. Our lives cannot transcend the cycles of all the other lives. We must learn (or re-learn) to join those cycles to find optimum cultural success.
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GDP may be a useful measure of money exchange, but it is a ridiculous measure of an economy. Ebbs and flows of the market are the concerns of a casino. Casinos wreck economies. My readers will know that the economic destruction of war, natural disasters and so on, increases GDP, even though, in the process, cultural assets have been considerably shrunk. Of course, for much that maintains economies, no money passes hands – the activities of households, parenthood, fairs and festivals – we can list many things. Economies are maintained by agreed commons of good behaviour – the good life as it learns to fit its rations of space and time.
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Have Greta Thunberg and the Extinction Rebellion been manufactured, just as the organic movement has been manufactured?
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1 – Yes. I’ve no doubt that Cory Morningstar’s research is largely accurate.
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2 – No. I’ve no doubt that Greta is Greta – flesh and blood and heart and soul. I’ve no doubt that most who swell the Extinction Rebellion are so likewise. I’ve also no doubt that there are some members of the Soil Association, who still dream of lost organic commons – vivacious towns and villages, re-centred suburbia and a renaissance of the skills of the trades – accompanied of course by the decay of oil-powered super market, large food manufacturers, restaurant chains and out of, or edge of town retail/industrial parks.
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3 – Yes. How else could the school strikes and the extinction gatherings have reached all forms of media so fast without shady manipulation? How else could Greta, so swiftly address the UN, parliaments various, assembled Hollywood super-stars, or be photographed with jet-setting Naomi Klein, Al Gore and so on…?
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4 – No. The imaginations of many have been fired by both movements – not by the manipulators, but by the movements themselves.
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So, we could put the problem like this – Have the movements been enclosed? I’d say both yes and no. Both are sufficiently on the common to entirely reclaim their commons. Yet both are sufficiently in an enclosure to be in very real danger of total manufacture and manipulation.
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I say, Viva school and extinction rebellions! But I also say, where are you going and what do you mean? I say, governments and corporations have not caused species extinction, or climatic instability. Governments and corporations have assisted we little people to behave badly, but because governments and corporations are merely ideas, the physical causes are entirely ours. Our rebellion should be against ourselves. We can step out of enclosure and onto a personal moral common. Government manipulation has assisted the rich to become richer and so the poor to become poorer – so is that where the true government-against-people battleground lies? – an inequity emergency? We can say that ecological destruction and climatic imbalance are largely caused by the rich – that the poor have not the spending power. That’s true, but even if justice was done and we were re-empowered, we’d still need a clear picture of where we were going and of right and wrong behaviour.
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It’s plain from the above that my own life has some small successes, but also a large portion of failure. I know this – I cause climate change. I contribute to ecological catastrophe. How much? Forget that. All I know is that I must contribute less to destruction and more to a durable way of living. Collectively, we are at a point, where every road we choose will be through a variety of differing tragedies. We cannot avoid tragedy. Nemesis was our consumer-choice. Listen – literature, theatre, music, painting… can make tragedy both beautiful and true – so can a good life. For any future at all, the casino (which most call an economy) must collapse, or be collapsed about our ears. It will be highly unpleasant. I leave that to your imagination. Our task is to begin to construct an economy and a culture which is disconnected from the casino – one that can emerge more or less alive – tragic and comic – conversing and loving – laughing and crying – beautiful and true – from beneath the rubble. Greening our current way of life will be suicide.
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The common is a realm of rationing, maintenance, knowledge and celebration. Scattered here and there, some cultures still practice those things – people call them indigenous cultures – I’ve not fathomed why.
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All cultures are indigenous. It’s urgent to discover both how and why. Then we must come to see that cultures are not what we have, or have achieved. They are what we do.
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The Committee on Climate Change Report

Here are the committee’s findings with regards to economic changes required for a zero-carbon emitting UK by 2050
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• Resource and energy efficiency and some societal choices that cut demand for carbon-intensive activities.
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• Extensive electrification, particularly of transport and heating, supported by a major expansion of renewable and other low-carbon power generation.
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• Development of a hydrogen economy to service demands for some industrial processes, for energy-dense applications in long-distance HGVs and ships, and for electricity and heating in peak periods.
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• Carbon capture and storage (CCS) in industry, with bioenergy (for GHG removal from the atmosphere), and very likely for hydrogen and electricity production. CCS is a necessity not an option.
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• Changes in the way we farm and use our land to put much more emphasis on carbon sequestration and biomass production, while shifting away from livestock.
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In short it recommends that our way of life need not change at all.
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1 It says (elsewhere in the report) that little can be done for aviation, since the technology does not exist. It does not recommend a reduction in aviation.
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2 Similarly, it recommends no reduction in domestic, or commercial transport, merely that they will be electrified. It does not point out that rapid replacement of internal combustion engines will require a massive injection of fossil fuels for manufacturing and of scarce materials from the Earth.
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3 It says that our existing domestic/commercial infrastructures need not change – again merely that they will be electrified. It does not tell us how that electric industrial revolution will be enabled by anything other than an increase in fossil fuels for manufacturing and installation and cement (a large emitter) for construction. It proposes a new industrial revolution powered by electricity to replace the old one, which was powered by coal, oil, gas and timber.
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4 It makes no reference to the fact that a very large part of UK emissions is from out-sourced manufacturing – that is by the purchasing powers of a high-wage economy from the supplies of a low-wage economy. Similarly, it makes no reference to the inequity of emissions within the UK and that the richer we are – the more we spend – so the higher our emissions become. It ignores the remedies embodied in that equation.
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5 It does not connect climate change to GDP, even though the two follow almost identical trajectories on a graph.
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6 It proposes a large roll-out of non-land-use-change biomass production for electrification – from forests and from existing arable areas. Although it also proposes that carbon capture and storage must accompany that production, it falsely concludes that this can achieve so-called, negative emissions. Its founding hypothesis is false. It assumes that if we remove biomass from a living cycle and without land-use change, future photosynthesis will replace that loss.
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Every grower has tested and refuted that hypothesis, season by season. If we remove a crop and return nothing to the soil, but gas and possibly ashes, then the following season’s crop will be reduced – photosynthetic metabolisms will shrink and soil biomass and biodiversity (which some call carbon) will also shrink. Burning biomass has a far greater greenhouse effect than burning coal, because it emits the same CO.2 while also impoverishing soils on which the future depends. It follows that coal with CCS is far better than biomass with CCS. What’s more, Earth does not grow sufficient timber for the scale proposed. Alone, the three Drax biomass power stations in Yorkshire, already consume a mass (annually), which is three times that of the total annual timber production (for all uses) in the UK. The bulk of that timber is imported from South American and Canadian forests.
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7 It proposes a new hydrogen economy for transport and shipping, but hydrogen is not a source of power. It is a means of storing surplus electrical energy – perhaps generated from distant-from-population sources, such as large and remote hydro schemes.
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8 It avoids agriculture altogether, substituting superficial and safe assumptions. For instance, it says that the Welsh agricultural economy will be hard to change, because it is so dependent on sheep. It does not connect the 80% Welsh export of sheep with both a precarious future and the obvious solution of forestation for both photosynthetic power and an acute shortage of timber.
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Neither can I find a reference to the benefits of the mostly manual, yet highly-efficient use of land, that is horticulture. It mentions increasing yields of diesel-powered, very high-input, existing arable systems. . It does not mention how that can be achieved – military invasion of Tunisia for her phosphate reserves perhaps? GM?

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9 It implies that we need not change our lives at all and that silly hypotheses, carbon trading schemes, energy efficiencies and new undreamed techniques (progress), along with CCS will propel our mass silly walk to chaos and finally oblivion.

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Coda to the Differing Forms of Tragedy

Nemesis was our consumer-choice. The bargain was struck. We paid for her and she is ours. We bought the present by selling the future. Our purchase cannot be passed back – please read the small print in Nemesis’s Little Earthly Book of Rules. What we’ve done cannot be undone. Those thickening layers of debauchery are not like the deeds themselves – careless, narcissistic, hedonistic, ephemeral, shallow, easily-forgotten – instead and in terms of human life-spans, they carpet the atmosphere immutably. Let’s be dramatic – the die is cast. We bought storm, flood, drought and a new precarious way of life. We chose it. We knew that we chose it, but said that the natural ingenuity of children (born and unborn) would sort it out. We said that marvellous technologies, such as commercial flight, the internet and so on had been devised and applied so quickly that remedies to the causes of climate change, which lie heaped in the colourful labels of our shopping basket, would come just as swiftly.
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Still, most of my friends – seeking remedies to resource depletion, green-house gas emissions, and the terrible cascade of vanishing species, say they’d improve the same technologies and ways of living, which caused those things in the first place. They say, we’ll have electric aviation, electric family cars, improved insulation of our homes, solar panels on the roofs of every super market and a mass roll-out of new renewable electricity sources. They say that we need enlightenment, education and forward-thinking. In short, they say that our ways of life need not change at all. Enlightened progress will save us, in the same way that endarkened progress led us to this cliff edge.
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Here’s some sober truth – gaze at Nemesis for a while, and you’ll also see its potential beauty. Things fall apart. The centre cannot hold… A terrible beauty is unleashed upon the world.
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1 The present creates the future. The future cannot refuse the legacy. Only the present has the power to choose, because only the present has physics. The future cannot choose. Likewise, the present cannot refuse the legacy of past causes. It must work within its inheritance and generate new causes.
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2 Ingenuity can never replace shrinking resources – it can only change perception of that shrinkage. Only physical mass, or energy can change physics.
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3 The magnitude of tools enabled by coal, oil and gas cannot be matched by man-power, or by wind, sun, tide and gravity. No earthly sources – even though combined – can ever replace the power of those many millions of years of sequestered photosynthesis.
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4 We must devise new ways of life whose tools are powered by wind, sun, tide, gravity, animal, or man and whose behaviour is organised to fit inside the organic cycles of life. It is dangerous to think of biomass as a source of energy, since we must do all we can to allow an optimum biomass (a durable maximum) to regenerate, photosynthesise, while also providing food and building material. Since fermentation is an essential part of seasonal regeneration, some fermentation gases can be usefully captured without harm, or disbalance (anaerobic digestion).
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5 We cannot build new infrastructures (houses, canals, harbours, streets…) with anything like the speed and power we had when using fossil fuels. Acceleration due to fossil fuels will dramatically shrink to just the acceleration due to man.
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6 If our demands are small enough, we can step gracefully beneath the lintels that Nemesis has provided. Only a tiny period of human tool-making has been powered by fossil fuels. We have a deep cultural memory of pre-fossil-fuelled ways of life. Our deepest moral commons evolved without fossil fuels and we possess a pre-fossil fuelled legacy of beautiful field systems, houses, streets, harbours, bridges, market squares, work-shops, mill and manufacture wheels, sailing boats, pubs, churches, temples, mosques… which await re-occupation. Of course, fossil resources also fuelled our massive populations. Well, we shall do the best we can. Fossil fuels spawned a massive increase in inequality. Well, again, we shall do the best we can and as the monopolies crumble… Current inequalities, once remedied, provide the economic solutions to apportioning fair rations for all. I’m not denying the rapacious nature of many pre-fossil fuelled cultures – and particularly of empires. Nor am I denying that we seldom learn from history. Our task is to learn that lesson. Of course, we may not learn and the odds against us are very high. Nevertheless, remember – we are living a tragedy. We can resolve the final pages beautifully – and all our yesterdays… Then the new book opens.
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Nemesis was our consumer-choice and our new task is to make her tragic form both beautiful and true. Let’s celebrate that. She has form, mass and energy. She embodies our new spirit of place, in which we can live according to our ration. Some have called her Gaia.
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The bargain was struck to the degree of our spending.
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However, we can make other choices, while yesterday’s choices howl about our ears, lifting roofs off houses, uprooting trees, breaking flood defences and withering crops where they stand. Of course, since Nemesis reflects the magnitude of past spending power, she belongs to the rich, far more than to the poor. That goes for both the physics of citizens and the coercive ideas of nation states. Now, tragically, she belongs to us all. Nevertheless, if we are to remove the causes of species extinction and climate change that means removing the ways of life of the rich. That includes a majority of people in UK, Europe, USA, Australia, Canada, New Zealand… A large part of the greenhouse gases emitted from the new manufacturing regions, India, China… can be apportioned to the purchases of UK, Europe, USA and so on. Those purchases are first requested and then owned by the rich and appropriate greenhouse gases should be apportioned to them. Nemesis says so. She also points to the inequality inherent in the contract – between high-wage and low-wage economies – between the “professional” class and the “working” class. She says that equity and social justice are inherent to all solutions to slowing and hopefully (against massive odds) pausing the rate of climate change.
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The rain falls on the Just and the Unjust fella, but mostly on the Just, because Unjust has just pinched the Just’s umbrella.
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That’s also true, which is why my passions rise at reports of the enlightened middle class, marching through London to protect rents, enclosures, monopolies, and low-wage purchases – that is, to maintain property rights to previously-stolen umbrellas. Inexplicably (to me) the UK Green Party marches alongside, shouting, Enlightenment! – and also, Viva middle class entitlement to a corporate-supplied, but carefully and incrementally negotiated, pastel green shopping basket!
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Pshaw!
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We Have a Choice – Between Differing Forms of Tragedy

My passions rise at the sound of the middle class – a million or so of them – marching to protect lucrative ways of life – their property price collateral, and rents for status, money, land and intellectual properties. Those ways of life have become rich by the poverty of others. Such opulent, extractive living is also a central cause of cascading ecologies and climate change. The European project is for a regulated “professional” class, which collects rent from a “beneficial” dependency of the rest. But that European way of life is also causing catastrophic climate change and so is set on self-destruction. If we do not wish to self-destruct, then we must change our ways of life. Reason says that if we are to build an economy which lives within its ecologic means, then we must leave the European Economic Union. We’ve seen by the example of Greece how an attempt at a real, egalitarian, economic revival was crushed by the EU. Similar egalitarian and Green attempts will be similarly attacked. All attempts to slow spending and so resource-use will be attacked. But, such a slowing (and dramatically so) is essential if human cultures are to survive more, or less intact. That slowing means the end of both debt-created and oil-created growth, which in turn, means the collapse of today’s casino of traded stocks, bonds and shares. Money must begin to flow at the rate of energy flow – of the powers of what people can do. Without oil, our powers will diminish by least ten-fold. That is an egalitarian opportunity to at last put our own shoulders to the wheel – acceleration due to people and not acceleration due to many millions of years of once-sequestered photo-synthesis.
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Yet how can I not admire the richness and diversity of European cultures – and that admiration is re-doubled by the hateful bigotry and open scape-goat racism and English (it is English) nationalism of the Brexit campaign leaders – also of course, their entitled right to lie and inveigle – to float above both statutory law and moral commons. European culture and the EU are far from the same things. A Green, egalitarian Brexit and the current Brexiteers are also far from the same things.
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I see these things rising – inequality, consumerist dependency, corporate right, disempowerment, hopelessness, usury, wealth of the professional middle class and poverty of the so-called working class – all of which have been the effects of the European project and will also be of the aims of right-wing, Leave campaigners. Both sides of the conflict – of this civil war – have their separate dreams of the same thing – the continuing prosperity of existing infrastructures. As well as causing increasing social divisions, those infrastructures are trashing the ecologies on which all infrastructures must depend and are causing the end of the stable climatic era, which has enabled civilisation to emerge in the first place.
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Brexiteers and Remainers are trashing our green and pleasant land in identical ways.
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The EU project is a negotiated exchange of a guaranteed quality of corporate supply (mildly greening & so on) for similarly guaranteed consumer rights to receive those qualities (fair trade, regulated pesticides…). Thus, consumerism and democracy have become confused as the same. It is no accident that the same advertising agencies will market political parties alongside airlines, car manufacturers, restaurant chains, super markets, a new potato crisp flavour, or a new energy drink. The result is a desolation of retail parks, boarded-up town centres and derelict work-shops and manufactories – and with that depopulation – the evaporation of convivial meeting places, such as market squares, theatres, concert halls, pubs, cafes, libraries, allotments, public gardens, playing fields, village greens, churches, temples, mosques, synagogues…
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I must sort out my Brexit emotions – my instincts and involuntary reactions have become quite different from my reasoned unpicking of the complex threads. Of course, my reasoned unpicking is limited to a small experience and then is fallible, as all reason is, even inside that experience. That should go without saying, but sadly today it does not.
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Now, whatever happens will be towards two differing forms of tragedy. I hope we may choose the best tragedy – the one most diluted by hope. I fear we will choose the worst.
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The best tragedy is rapid and deliberate de-growth and so the collapse of the casino – of banks and stock trading. That is a tragedy, because as trading systems collapse, so companies fold, unemployment soars, tax revenues wither and so essential social and infrastructure spending withers with it. You can imagine the horror of that. I’ve no need to expand. Yet, I say we must be bold enough to choose that course, because it is the only course by which, working together as a community, we can cobble a new economy and a new social system that will function without oil – and can emerge alive from beneath the wreckage. Consider this – what will have changed? We will have stepped towards a bearable level of greenhouse effects and, if we are wise, regeneration of the natural world – but also these things will remain unchanged – agricultural acreage, housing stocks, old infrastructures of roads, bridges, harbours, towns and villages – these can all be re-occupied in new and exciting ways, using the skill and ingenuity of all. Power will shrink from oil to Man. It will shrink from single monopolies, to shatter and fragment into the open palms of all of us. We can devise new currencies and new trusts. That’s a wild impossible dream? No. It’s a wild unlikely dream. It’s possible. It’s also beautiful. Our current European ways of life are impossible. They are also ugly. I must be realistic? No. Our European ways of life are a fantasy. I am realistic and they must end.
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The other tragedy is much simpler and in which we continue to bolster the casino. We spend the Earth. Human culture – its economies, cultures, hopes and dreams, all collapse utterly with none to inscribe the headstone. That will happen quite soon – money supply (by debt) has far outstripped its energy supply and as that supply diminishes further, banks will collapse. The sooner that happens the better – if it happens later, it may well be too late to slow utterly catastrophic climate change.
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Both an unpleasant, right-wing, nationalist Brexit and a planned, hopeful Brexit with an egalitarian road to de-growth will end with de-growth of sorts and both may trigger a casino collapse and so also, both a crash in spending and a pause in the causes of climate change. Remaining within the EU will prolong the casino and so lead us to catastrophic species loss and inevitable climate change. Caroline Lucas and the Green Party, take note.
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It follows that Brexit in any form is better for our children than remaining within the EU. Remaining is only better for a temporary liquidity and – an untouched for a while – but still utterly ephemeral shopping basket, which personally contributes to that two or three percent of expanding and suicidal GDP.

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My Confession

Have we evolved a consensus for a mass, hysterical psychopathy? Certainly, we have lost sympathy with the passage of human time – with the human consequences of our actions and of course, with other species besides… It is no coincidence that a post-modern insult is that we are (that horrible word) too judgemental. We all have rights to unlimited mirror-time; to me time; to our consumer rights. We’re worth it and you’ve no right to say otherwise. We don’t say, I disagree with this judgement, or that judgement, we say, you are judgemental – you have the quality of one who judges – and that is not permitted.
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I’ve been considering myself and so also my pictures of others. It is plain that most actions are bad actions. For the pleasures of the mirror, we do no less than dismiss and quite possibly, murder our children and their prospects of children. We narcissists don’t speak of defined right and wrong, yet wherever I go, I note that we do speak of vague good and vague evil – that is, the good of my ill-defined way of life and the shadowy evil which threatens it. Neither have form or definition. Our world is of hedonism, roulette wheels, witchcraft, spells and witch hunts. How do novelists depict the end of empires, such as Rome? We’d provide a template.
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The mirror provides my identity, so whatever distracts me from it, becomes an evil force. I lash out at distractions and judgements. Rules of proper behaviour are negated – we move from civil law to marshal law – from keeping the peace, to keeping the war.
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And here I am, keeping the war, because I need more time at the socially-just mirror. I say that as a collective, we have become the most narcissistic and socially-destructive ever to have inherited our spaces and times on this lovely Earth. How do I change that depiction of evil, into a reasoned and defined series of complex wrongs?
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How do I return to sympathetic judgement; to right and wrong and the compromises in between? Well many of us do so, but how do we remain thus, properly judgemental? There! – I have used the word, outside quotation, for the first time in my life. How do we keep the peace and end the war, yet also speak of right and wrong?
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Perhaps the Confession may provide a remedy. Here’s my world of witcheries. You’ll note that what distracts me most from my mirror-pool, are the goings-on, less of opposites, and more of compromised similarities.
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THE GUARDIAN NEWSPAPER has become a witch-finder for a mirror-pool of ill-defined, middle-class, liberal values. It is vaguely Green – the pool’s reflection is nicer that way. It is spitefully feminist, in the same way that other newspapers are brutally masculinist. Above all, it protects the reeds, irises, lilies and willows of the mirror image. It extols the bank accounts, consumer rights and wages which maintain and fund such garden ponds and so also the EU and corporate-sponsored members of parliament, who have been strategically placed to “represent the Left”. It describes Green back-packing in Cambodia, while conveniently obscuring the flight out.
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THE GREEN PARTY has mutated from its egalitarian, rag-tag, mish-mash of curious and interested humanity into just another Green Mirror faction, seeking political tit-for-tat advantages – even to the degree that the degrowth caused by leaving the corporate supplied, consumerist trade block of the EU, is depicted in the hustings, not as an opportunity, but as a tragedy! I have abandoned my membership, to pin hopes on rag-tag, mish-mashes of personal good behaviour and of course, on assisting the children – Greta’s children.
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THE SOIL ASSOCIATION in lobbying, not to end the corporate supply, but to Green and so improve its efficacy and credence, are complicit in the destruction of communities of proper trades’ people. It is a small force towards the ending of proper and curious shopping and meeting places – vibrant towns and villages which are connected to their particular terrains by the intelligent senses and probity of the trades – that is: the ingenuity and dexterity of living cultures. Such lobbying for improved enclosure, must also lobby for the dismantling of moral commons. It removes my skilled contribution to the culture, to replace it with consumer right (it hopes) to a negotiated quality of corporate supply.
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TRUE-COST ACCOUNTING in valuing priceless commons as capital – and to seem plausible, in under-valuing that capital is a road there and back to where we already stand. I confess (this is the confessional) that my witch-hunt is pricked by Patrick Holden’s re-invention (to step over to the right side of history) as an agroecological accountant from his original role of marketing the above, Soil-Associated, corporate supply. He remains exactly where he originally stood. I am not spell-bound. I’m sorry to be personal, but this is my confession.
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GRASS-FED, PASTURE-FED carbon-virtue signalling of rolling, unchanged acres is my next witchery. That land would photo-synthesise more powerfully as woodland. Grassland also contributes to an economic surplus (80% of Welsh lamb is exported), while removing what is in desperately-short supply – timber. I do think pasture (grazed green manure) is a useful – an essential part of arable and horticultural rotation and I do think that meat and milk can assist a natural enmeshing of human cultures with the natural ecologies, which must supply them. We are a long way from that difficult balance. We have too much pasture and too few trees – apart from exclusively arable regions, which would benefit from some new (and renewing) fertility-building pasture and the enriching culture of meat, milk, butter, cheese… which goes with it.
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Of course, what I write is only read by people like me and so it is that I speak to them. Certainly, no Tory, or New Labour journalist would survive the first sentence without disgust. Anyway, as man-made fires and internal combustions release still more CO.2 and as ice mutates into swelling sea water – as wind, rain, drought and temperature all jump crazily from their prevailing patterns – so we must also act outside our own prevailing patterns. We can act both as individuals and in concert. Most of today’s concerted action makes personal action difficult. Yet, without personal action we can have no concert. The passions rise. The witches increase. This is my confession. My penance is to re-imagine witches in their original human state and to speak, quietly and reasonably across our common ground – and also to both sow and share the seeds of old Voltaire’s garden. The old negates the ephemeral and depicts the passages of time – it implies the new.
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Because the present creates the future, I hope, amongst my failures that I don’t fail too much.
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A Very Short Walk Through the Present

That commons, ordinary household morals, religions and regional cultures themselves, have been a thorn in the foot of the oil state, is apparent in its wars and propagandas – witnessed in the once-stable and beautiful cultures of Syria, Iran and Lebanon; in Latin America; in any region, where a native moral, such as socialism, or native religion, such as Ancestorism, Islam, or Christianity might undermine a universal vision of oil-fed progress – a progress towards the destruction of so-called archaic cultures and ways of life.
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Puppet governments are sought, or created, such as Israel, Saudi Arabia, or as we currently witness in process – Venezuela. They are armed and encouraged to wreak havoc – usually in the name of Liberal Democracy that is – to create a dependant society, sans loved terrains, sans festivals, sans parochial knowledge, sans ecological connections, sans past and sans future. Liberal Democracy has become a cult of the present. In that cult, puppet parties are manufactured for slightly differing shades of that present (consumer choice). It is a form of catering. Tory, Liberal, or New Labour parties lay out menus in which, neither past, nor future must intrude in the cuisine. Its most potent political slogan is “Don’t deny the present!” (that is the menu in front of us). It leads to conversation-stopping “Let’s be realistic.” It is no coincidence that the companies which advertise pot noodles, similarly compete to advertise those political parties. Their art is to create illusions that the ephemeral and amoral are substantial and durable things. “Let’s be realistic,” they say, “How can we deny that the super market aisle is laden with pot noodles?”
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So, that’s our task – not to improve the Cult of the Now by green market signals for greener pot noodles, but to assert our loves; festivals; terrains; skills; religions; philosophies – honouring both ancestors (who created the present) and descendants (who must face what we’ve made) – otherwise we remain as puppet people, much as the states of Israel and Saudi Arabia remain as puppet states. We and they, also remain as agents of dispossession, war, famine, death, migration, economic pillage, ecologic pillage and catastrophic climate change. Of course, nearly all of us here in the UK, are personally creating flood, drought, storm and famine. They are properties of our current behaviour. The current mutations of nearly every species on Earth is facing what we’ve done and no mutations can be fast enough to catch those climatic changes. However, if we live in the present – which we have before us in our menu of consumer choices, we can see that future catastrophe is but an idea, while what we have before us is real. Let’s be realistic, we say. Well, if we listened to the voices of parents and looked into the eyes of children, we’d know another reality.
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Yes. It is no accident that the seven Labour MPs who resigned from the Labour Party yesterday, did so primarily in support of the State of Israel and with no doubt, some very wealthy and powerful backers – in support of realism, the Cult of the Now and pot noodles. For them, Jeremy Corbyn’s Labour Party speaks too much of the future – of inequality and climate change – and shockingly of the deeply traumatic lives of Palestinians – of their futures disappearing into the mouths of a protected puppet state of the present.
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Meanwhile, our children are rebelling against the Cult, in which their coming reality is not included. The School Strike for Climate also calls for the rebellion of every household, because every household must budget for the future. The future for which we all make plans, is also not included in the published Liberal Democratic manifestos – at any rate, none have escape the censors of the BBC, Guardian and so on, whose purpose is focused exclusively on promoting the temporal reality of the menu…
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A Short Walk Through Commons, Enclosures and the EU

The factions gather & swell in an entirely human tumult. As the poet says – the worst in passionate intensity call others to the fold. Meanwhile, the ways of life of opposing factions have similar effects, because their ways of life are similar – the only differences being in magnitude – that is, in the poverty, or wealth of practitioners. Wealth commands the greatest effects. Factions are so obsessed with hating their mirror-image opponents, that they forget their similar effects – the common follies of their similar ways of life and also of the untapped virtues of their common humanity.
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For today, we have a period of great and unprecedented forgetting. It is the Great Forgetting of what we know. We know this – that we are living through the most epic of all human times and that all of us (at least in Europe and America) must dramatically change how we live, or otherwise face catastrophe to end all catastrophes.
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The human causes of trashed ecosystems and runaway climate change are very simple. They are very easily understood and nearly everyone understands them Even so, the effects are complex and unpredictable. The malignancy is certain, but the complexity of feed-back loups and tipping points eludes our perfect understanding. We can only rationalise unknowns as we stumble upon them. Many, who should know better, are locked in arguments supporting this, or that projected model – to the degree that they become lost in an unpredictable world of future effects. Meanwhile, they may neglect the world of easily understood (and remedied) causes. Present action creates the future – that is all we can truly know of it. Our causes live in a world of simple arithmetic and simple morals – that is in ordinary household economics.
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In the household, we ration what we have as fairly as we can – in things – food, clothing, toys, bottles of wine… – and also in time – in chores and pleasures. A household is made up of rations of what we can justly do. That is, it is made up, more of verbs than nouns. As we travel out, we carry with us, those filial actions – those household verbs. In the larger world we act out the familiar identity. We know who we are and what we can do. We don’t exceed our rations of things, or of liberties – of nouns, or verbs. If we do so, we lose a part of our identity. We have parents and children. We have tragic and comic passing of time. We embody ancestors and teach children chores and pleasures. This is the world of the commons. Once upon a time, such commons were expressed and formalised by religion. Those commons drove the culture. Leaders could lead – and they could pillage the culture, but they had no means to create it. They could only attempt to steer, benignly, or malignly, what was being created. They needed the intelligence, ingenuity and dexterity of durable cultural tradition to make what they needed – even for pillage. The state depended on vibrant commons and knew it.
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The powers of many millions of years of sequestered photosynthesis were suddenly brought into the light and multiplied the cultural powers of what people could do by about twenty. But that power was seized and enclosed and so commons withered into dependant consumerism. People no longer made the culture. Coal, oil and gas made ninety-five percent of the culture and without commons of restraint. Of course, application of coal, oil and gas, had no past – It seemed so miraculous that it could end history. It had no concept of the future – only fantasies of future miracles upon miracles.
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Households, commons and religions have been a perennial thorn in the foot of the oil-state. For a start, the state cannot understand verbs – the cultural power of what people do. In fact, culture is simply what people do to make it. The state would like to enclose all the verbs to make them powerless, yet happy oil-fed nouns. Today, it has largely succeeded. Yet, everything we do has an effect and so also a moral. Morals are dangerous to the state – personal right and wrong, may not chime with statutory right and wrong.
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Enlightened, new economic models, such as doughnut economics, circular economics and so on are worthy arguments to improve the enclosures. However, such arguments end by endorsing an improved enclosure and so further supressing the commons.
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Without oil, it is essential to revive the dexterity, ingenuity and moral probity of the commons – of the powers of what people (one by one) can do. People must reclaim the culture from the enclosures and begin living on the common. The springs are not entirely dry. They survive in the household and that is where the true economy must begin – where the word itself also began. I nearly used the metaphors embers and kindling, but fire, today is not appropriate, though we love it so. It is a shame – the hearth – the treasures of the mantlepiece – we love them – but that is what is truly new in our economics – the end of fire and all its mythologies and the search for what we must newly love. That’s a new myth in the making – as potent as tales of the flood and the fall…
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No. We don’t negotiate with the enclosures, we drain them of our footsteps and our blood. We don’t lobby for an aviation tax, we stop flying. We don’t lobby against the pernicious behaviours of super markets, we stop shopping there – neither do we lobby for their improved behaviours – organic produce, fair trade… We seek proper, fair-trading and organic market places, such as proper trades’ people and market squares. We don’t argue for electric vehicles to re-power our massive oil infrastructures. We change and diminish the structures, to a demand which renewables can supply. We turn our backs and then open intelligence and hearts to a new and possible world. Given current trajectories, we’ll probably fail, but we may not fail – and in any case, doing the right thing, even when it fails is the source of happiness. It remains possible that we may emerge from the rubble with something of a culture intact, as stock and money markets cascade in chaos around us and as atmospheric CO.2 settles back into something like a stable terrestrial/atmospheric cycle. The common can stand as it once did, whatever leaders do, and in the dawn, small birds may resume their songs. There is very little hope, but romance is a powerful, transformative thing.
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If we continue to waste precious and diminishing time in worthy argument with power’s enclosures (such as the EU), and so neglect our own footsteps, then we’ve not a hope in Hell. We can easily do both, you say? Looking around me, I don’t see that at all, though by all means try it. I hear rising anger and marching in the street and opposing factions with identical life-styles shaking each-others’ lapels.
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