
I am currently reading The End of Everything by M John Harrison, which I will be talking about at greater length in a future post. But one aspect I want to pick up now is how the response of the characters to the disappearance of many of the familiar landmarks post apocalypse is to lose their cognitive bearings. Thoughts come and go, often not joined up. They struggle to understand what other people are saying to them.
I think this is a much under-explored aspect of a period of change. Our ability to think about what is going on, to plan, to anticipate is affected. Many of us experienced this during the pandemic. Psychology as a discipline changed significantly as a result of World War 2.
This is also an aspect that speculative narratives like this one often miss. Told from the vantage point of 2100, it has humanity in despair in 2046:
I imagine that today’s world must have seemed like an impossible dream in 2046, when my parents were born in Charleston. Then, an estimated 60 million people had just died in the Great Hunger. The world had warmed by 2 °C, relative to its average temperature in the late 19th century. Ecosystems were collapsing, led by coral reefs.
Instead there is a scenario of an international climate agreement (“The Geneva Climate Compact”), followed by accelerated climate breakdown leading to emergency geoengineering (mostly solar radiation management) which stops global warming by 2080.
International agreements, emergency sessions of the United Nations (even the idea that such a session in 2047 would be the first such session since the pandemic!) and even the European Union is still present and correct in this otherwise devastated landscape. The problem with these sorts of projections is that everything the projector is not looking at (in this case everything except average global temperatures and their direct impacts) is assumed unchanged. Many climate models do the same thing. Indeed a perfectly valid use of climate models is to change one variable and keep everything else the same to try and measure the impact of that variable.
However to really think about the future you need to look to your novelists. Kim Stanley Robinson’s New York 2140 is a case in point. In it global sea levels have risen by 50 feet. Everyone lives in tower blocks connected by sky bridges which occasionally topple into the canals which were once streets.
I used to think that money markets would not survive events like this, but Robinson posits what I now believe is a more likely future scenario. The Intertidal Property Pricing Index is developed instead, carefully constructed to be reasonably stable despite the instability of the actual real estate being valued, and people bet on it. And soon everyone is fixated on what this index is saying daily rather than the buildings collapsing around them. This is exactly what our finance sector will do of course. There will be money to be made out of such activities after all. And so expectations that they will, in any way, be a leader out of the climate emergency are, in my view, unrealistic.
But also is the idea that our institutions as currently constructed will lead us out of catastrophe, or that a top down maintenance of international institutions will be a dominant feature of a post-apocalyptic world. Any plans we have for the future must be robust against the possible loss of central authority.
This does not lead us towards survivalist prepping, holing up in some remote area with canned foods, bottled water and armaments. As Alex Steffen teaches in his “ruggedization” classes:
I would put to you that if you find yourself in a situation where you’re having to let off some rounds to protect your canned goods, you’ve already failed, you have not understood the assignment.
It means the opposite. Remember another thing about the pandemic: people rose to the occasion, just as politicians sunk to it. People checked on the elderly in their neighbourhoods. In Birmingham for instance:
Within weeks of the crisis unfolding, near on 4,000 mutual aid groups registered on the mutual aid website with an estimated 3 million participants stepping forward to support their neighbours and communities. Widely heralded as the ‘early responders’ to the crisis, these groups – alongside thousands more neighbourhood groups – played a fundamental role in ensuring that local residents received immediate support.
This included “food distribution, errands, shopping and picking up prescriptions for those shielding”.
The truth is we all need each other, we all need back up and connecting with your local community is the most effective way that you can “ruggedize” your life. The characters in Harrison’s book have become isolated from each other.
In Goliath’s Curse, Luke Kemp makes the case that the collapse of the “Goliaths” (large imperial powers which dominate the landscape as now) are often linked with improvements in markers of human flourishing like height, life expectancy and equality. This is because, assuming you can avoid the violence associated with the groups scrabbling for status in the ruins of a collapsed state, the main contributors to that flourishing in the past have been local communities rather than at the state level. He worries that, in our current globalised inter-connected world (Ed Conway’s recent article about The 30,000-mile fish finger is one memorable example) this may not necessarily be our experience the next time. As Kemp says:
It is difficult to see through this fog of uncertainty which groups would fare best post-collapse. For now, being poor in wealth but rich in friends is a better strategy than being a suspicious billionaire under siege in a bunker. Not only that, but cultivating bonds of solidarity and mutual aid rather than ruthless self-interest means that the survivors are more likely to help recreate a world that is worth preserving.
If you want a thought experiment about what happens to the billionaires post-collapse, by the way, I recommend Naomi Alderman’s The Future and Cory Doctorow’s novella The Masque of the Red Death (not that one!). Both dark and hilarious in equal measure.
The future is all of ours to make, but we really need to think about it independently and not necessarily along the tracks that the political class funnel all discussions down. That is a 1% world they are discussing. I will leave the last word to Luke Kemp:
Our greatest achievements are not because of the 1 per cent; they are collective endeavours. As George Eliot once wrote, ‘The growing good of the world is partly dependent on unhistoric acts…half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.’ It’s time to drop the 1 per cent view and start paying attention to the unmarked tombs and unknown heroes upon whose shoulders we’ve built our world.




















