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Is Our System of Government Incapable of Meeting the Challenges We Face?

In the long emergency ahead, the challenges to be overcome are first and foremost political, not technological or economic.

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One example of this approach comes from Oberlin, a small city of about 10,000 people with a poverty level of 25 percent in the center of the U.S. “Rust Belt.” It is situated in a once-prosperous industrial region sacrificed to political expediency and bad economic policy, not too far from Cleveland and Detroit. But things here are beginning to change. In 2009, Oberlin College and the city launched the Oberlin Project. It has five goals: build a sustainable economy, become climate-positive, restore a robust local farm economy supplying up to 70 percent of the city’s food, educate at all levels for sustainability, and help catalyze similar efforts across the United States at larger scales. The community is organized into seven teams, focused on economic development, education, law and policy, energy, community engagement, food and agriculture, and data analysis. The project aims for “full-spectrum sustainability,” in which each of the parts supports the resilience and prosperity of the whole community in a way that is catalytic—shifting the default setting of the city, the community, and the college to a collaborative post-cheap-fossil-fuel model of resilient sustainability.

The Oberlin Project is one of a growing number of examples of integrated or full-spectrum sustain-ability worldwide, including the Mondragón Cooperative in Spain, the Transition Towns movement, and the Evergreen Project in Cleveland. In different ways, each is aiming to transform complex systems called cities and city-regions into sustainable, locally generated centers of prosperity, powered by efficiency and renewable energy. Each is aiming to create opportunities for good work and higher levels of worker ownership of renewably powered enterprises organized around necessities. The upshot is a global movement toward communities with the capacity to withstand outside disturbances while preserving core values and functions. In practical terms, resilience means redundancy of major functions, appropriate scale, firebreaks between critical systems, fairness, and societies that are “robust to error,” technological accidents, malice, and climate destabilization. In short, it is human systems designed in much the way that nature designs ecologies: from the bottom up. 

It is time to talk about important things. Why have we come so close to the brink of extinction so carelessly and casually? Why do we still have thousands of nuclear weapons on hair-trigger alert? How can humankind reclaim the commons of atmosphere, seas, biological diversity, mineral re-sources, and lands as the heritage of all, not the private possessions of a few? How much can we fairly and sustainably take from Earth, and for what purposes? Why is wealth so concentrated and poverty so pervasive? Are there better ways to earn our livelihoods than by maximizing consumption, a word that once signified a fatal disease? Can we organize governance at all levels around the doctrine of public trust rather than through fear and com-petition? And, finally, how might Homo sapiens, with a violent and bloody past, be redeemed in the long arc of time?

Outside of Hollywood movies, stories do not always have happy endings. Human history, to the contrary, is “one damn thing after another” as an undergraduate history major once famously noted. And one of those damn things is the collapse of entire civilizations when leaders do not summon the wit and commitment to solve problems while they can. Whatever the particulars, the downward spiral has a large dose of elite incompetence and irresponsibility, often with the strong aroma of wishful thinking, denial, and groupthink abetted by rules that reward selfishness, not group success.

In the long emergency ahead, the challenges to be overcome are first and foremost political, not technological or economic. They are in the domain of governance where the operative words are “we” and “us,” not those of markets where the pronouns are “I,” “me,” and “mine.” At issue is whether we have the wherewithal, wisdom, and foresight to preserve and improve the human enterprise in the midst of a profound human crisis. Any chance for us to come through the trials of climate destabilization in a nuclear-armed world with 10 billion people by 2100 will require that we soon reckon with the thorny issues of politics, political theory, and governance with wisdom, boldness, and creativity.

 
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