Dark Age America: Involuntary Simplicity

The political transformations that have occupied the last four posts in this sequence can also be traced in detail in the economic sphere. A strong case could be made, in fact, that the economic dimension is the more important of the two, and the political struggles that pit the elites of a faliing civilization against the proto-warlords of the nascent dark age reflect deeper shifts in the economic sphere. Whether or not that’s the case—and in some sense, it’s simply a difference in emphasis—the economics of decline and fall need to be understood in order to make sense of the trajectory ahead of us.

One of the more useful ways of understanding that trajectory was traced out some years ago by Joseph Tainter in his book The Collapse of Complex Societies. While I’ve taken issue with some of the details of Tainter’s analysis in my own work, the general model of collapse he offers was also a core inspiration for the theory of catabolic collapse that provides the  basic structure for this series of posts, so I don’t think it’s out of place to summarize his theory briefly here.

Tainter begins with the law of diminishing returns: the rule, applicable to an astonishingly broad range of human affairs, that the more you invest—in any sense—in any one project, the smaller the additional return is on each unit of additional investment. The point at which this starts to take effect is called the point of diminishing returns. Off past that point is a far more threatening landmark, the point of zero marginal return: the point, that is, when additional investment costs as much as the benefit it yields. Beyond that lies the territory of negative returns, where further investment yields less than it costs, and the gap grows wider with each additional increment.

The attempt to achieve infinite economic growth on a finite planet makes a fine example of the law of diminishing returns in action. Given the necessary preconditions—a point we’ll discuss in more detail a bit later in this post—economic growth in its early stages produces benefits well in excess of its costs. Once the point of diminishing returns is past, though, further growth brings less and less benefit in any but a purely abstract, financial sense; broader measures of well-being fail to keep up with the expansion of the economy, and eventually the point of zero marginal return arrives and further rounds of growth actively make things worse.

Mainstream economists these days shove these increments of what John Ruskin used to call “illth”—yes, that’s the opposite of wealth—into the category of “externalities,” where they are generally ignored by everyone who doesn’t have to deal with them in person. If growth continues far enough, though, the production of illth overwhelms the production of wealth, and we end up more or less where we are today, where the benefits from continued growth are outweighed by the increasingly ghastly impact of the social, economic, and environmental “externalities” driven by growth itself. As The Limits to Growth  pointed out all those years ago, that’s the nature of our predicament: the costs of growth rise faster than the benefits and eventually force the industrial economy to its knees.

Tainter’s insight was that the same rules can be applied to social complexity. When a society begins to add layers of social complexity—for example, expanding the reach of the division of labor, setting up hierarchies to centralize decisionmaking, and so on—the initial rounds pay off substantially in terms of additional wealth and the capacity to deal with challenges from other societies and the natural world. Here again, though, there’s a point of diminishing returns, after which additional investments in social complexity yield less and less in the way of benefits, and there’s a point of zero marginal return, after which each additional increment of complexity subtracts from the wealth and resilience of the society.

There’s a mordant irony to what happens next. Societies in crisis reliably respond by doing what they know how to do. In the case of complex societies, what they know how to amounts to adding on new layers of complexity—after all, that’s what’s worked in the past. I mentioned at the beginning of this month, in an earlier post in this sequence, the way this plays out in political terms. The same thing happens in every other sphere of collective life—economic, cultural, intellectual, and so on down the list. If too much complexity is at the root of the problems besetting a society, though, what happens when its leaders keep adding even more complexity to solve those problems?

Any of my readers who have trouble coming up with the answer might find it useful to take a look out the nearest window. Whether or not Tainter’s theory provides a useful description of every complex society in trouble—for what it’s worth, it’s a significant part of the puzzle in every historical example known to me—it certainly applies to contemporary industrial society. Here in America, certainly, we’ve long since passed the point at which additional investments in complexity yield any benefit at all, but the manufacture of further complexity goes on apace, unhindered by the mere fact that it’s making a galaxy of bad problems worse. Do I need to cite the US health care system, which is currently collapsing under the sheer weight of the baroque superstructure of corporate and government bureaucracies heaped on top of what was once the simple process of paying a visit to the doctor?

We can describe this process as intermediation—the insertion of a variety of intermediate persons, professions, and institutions between the producer and the consumer of any given good or service. It’s a standard feature of social complexity, and tends to blossom in the latter years of every civilization, as part of the piling up of complexity on complexity that Tainter discussed. There’s an interesting parallel between the process of intermediation and the process of ecological succession.  Just as an ecosystem, as it moves from one sere (successional stage) to the next, tends to produce ever more elaborate food webs linking the plants whose photosynthesis starts the process with the consumers of detritus at its end, the rise of social complexity in a civilization tends to produce ever more elaborate patterns of intermediation between producers and consumers.

Contemporary industrial civilization has taken intermediation to an extreme not reached by any previous civilization, and there’s a reason for that. White’s Law, one of the fundamental rules of human ecology, states that economic development is a function of energy per capita. The jackpot of cheap concentrated energy that industrial civilization obtained from fossil fuels threw that equation into overdrive, and economic development is simply another name for complexity. The US health care system, again, is one example out of many; as the American economy expanded metastatically over the course of the 20th century, an immense army of medical administrators, laboratory staff, specialists, insurance agents, government officials, and other functionaries inserted themselves into the notional space between physician and  patient, turning what was once an ordinary face to face business transaction into a bureaucratic nightmare reminiscent of Franz Kafka’s The Castle.

In one way or another, that’s been the fate of every kind of economic activity in modern industrial society. Pick an economic sector, any economic sector, and the producers and consumers of the goods and services involved in any given transaction are hugely outnumbered by the people who earn a living from that transaction in some other way—by administering, financing, scheduling, regulating, taxing, approving, overseeing, facilitating, supplying, or in some other manner getting in there and grabbing a piece of the action. Take the natural tendency for social complexity to increase over time, and put it to work in a society that’s surfing a gargantuan tsunami of cheap energy, in which most work is done by machines powered by fossil fuels and not by human hands and minds, and that’s pretty much what you can expect to get.

That’s also a textbook example of the sort of excess complexity Joseph Tainter discussed in The Collapse of Complex Societies, but industrial civilization’s dependence on nonrenewable energy resources puts the entire situation in a different and even more troubling light. On the one hand, continuing increases in complexity in a society already burdened to the breaking point with too much complexity pretty much guarantees a rapid decrease in complexity not too far down the road—and no, that’s not likely to unfold in a nice neat orderly way, either. On the other, the ongoing depletion of energy resources and the decline in net energy that unfolds from that inescapable natural process means that energy per capita will be decreasing in the years ahead—and that, according to White’s Law, means that the ability of industrial society to sustain current levels of complexity, or anything like them, will be going away in the tolerably near future.

Add these trends together and you have a recipe for the radical simplification of the economy. The state of affairs in which most people in the work force have only an indirect connection to the production of concrete goods and services to meet human needs is, in James Howard Kunstler’s useful phrase, an arrangement without a future. The unraveling of that arrangement, and the return to a state of affairs in which most people produce goods and services with their own labor for their own, their families’, and their neighbors’ use, will be the great economic trend of the next several centuries.

That’s not to say that this unraveling will be a simple process. All those millions of people whose jobs depend on intermediation, and thus on the maintenance of current levels of economic complexity, have an understandable interest in staying employed. That interest in practice works out to an increasingly frantic quest to keep people from sidestepping the baroque corporate and bureaucratic economic machine and getting goods and services directly from producers.

That’s a great deal of what drives the ongoing crusade against alternative health care—every dollar spent on herbs from a medical herbalist or treatments from an acupuncturist is a dollar that doesn’t go into feeding the gargantuan corporations and bureaucracies that are supposed to provide health care for Americans, and sometimes even do so. The same thing is driving corporate and government attacks on local food production, since every dollar a consumer spends buying zucchini from a backyard farmer doesn’t prop up the equally huge and tottering mass of institutions that attempt to control the production and sale of food in America.

It’s not uncommon for those who object to these maneuvers to portray them as the acts of a triumphant corporate despotism on the brink of seizing total power over the planet. I’d like to suggest that they’re something quite different. While the American and global economies are both still growing in a notional sense, the measures of growth that yield that result factor in such things as the manufacture of derivatives and a great many other forms of fictive wealth.

Subtract those from the national and global balance sheet, and the result is an economy in contraction. The ongoing rise in the permanently jobless, the epidemic of malign neglect affecting even the most crucial elements of America’s infrastructure, and the ongoing decline in income and living standards among all those classes that lack access to fictive wealth, among many other things, all tell the same story. Thus it’s far from surprising that all the people whose jobs are dependent on intermediation, all the way up the corporate food chain to the corner offices, are increasingly worried about the number of people who are trying to engage in disintermediation—to buy food, health care, and other goods and services directly from the producers.

Their worries are entirely rational.  One of the results of the contraction of the real economy is that the costs of intermediation, financial and otherwise, have not merely gone through the roof but zoomed off into the stratosphere, with low earth orbit the next logical stop. Health care, again, is among the most obvious examples. In most parts of the United States, for instance, a visit to the acupuncturist for some ordinary health condition will typically set you back well under $100, while if you go to an MD for the same thing you’ll be lucky to get away for under $1000, counting lab work and other costs—and you can typically count on thirty or forty minutes of personal attention from the acupuncturist, as compared to five or ten minutes with a harried and distracted MD. It’s therefore no surprise that more and more Americans are turning their backs on the officially sanctioned health care industry and seeking out alternative health care instead.

They’d probably be just as happy to go to an ordinary MD who offered medical care on the same terms as the acupuncturist, which happen to be the same terms that were standard a century ago for every kind of health care. As matters stand, though, physicians are dependent on the system as it presently exists; their standing with their peers, and even their legal right to practice medicine, depends on their willingness to play by the rules of intermediation—and of course it’s also true that acupuncturists don’t generally make the six-figure salaries that so many physicians do in America. A hundred years ago, the average American doctor didn’t make that much more than the average American plumber; many of the changes in the US health care system since that time were quite openly intended to change that fact.

A hundred years ago, as the United States moved through the early stages of its age of imperial excess, that was something the nation could afford. Equally, all the other modes of profiteering, intermediation, and other maneuvers aimed at maximizing the take of assorted economic sectors were viable then,since a growing economy provides plenty of slack for such projects. As the economics of growth gave way to the economics of stagnation in the last quarter of the 20th century, such things became considerably more burdensome. As stagnation gives way to contraction, and the negative returns on excess complexity combine with the impact of depleting nonrenewable resources, the burden is rapidly becoming more than the US economy or the wider society can bear.

The result, in one way or another, will be disintermediation: the dissolution of the complex relations and institutions that currently come between the producer and the consumer of goods and services, and their replacement by something much less costly to maintain. “In one way or another,” though, covers a great deal of ground, and it’s far from easy to predict exactly how the current system will come unglued in the United States or, for that matter, anywhere else.

Disintermediation might happen quickly, if a major crisis shatters some central element of the US economic system—for example, the financial sector—and forces the entire economy to regroup around less abstract and more local systems of exchange. It might happen slowly, as more and more of the population can no longer afford to participate in the intermediated economy at all, and have to craft their own localized economies from the bottom up, while the narrowing circle of the well-to-do continue to make use of some equivalent of the current system for a long time to come. It might happen at different rates in different geographical areas—for example, cities and their suburbs might keep the intermediated economy going long after rural areas have abandoned it, or what have you.

Plenty of people these days like to look forward to some such transformation, and not without reason. Complexity has long since passed the point of negative returns in the US economy, as in most other aspects of American society, and the coming of disintermediation across a wide range of economic activities will arguably lead to significant improvements in many aspects of our collective life. That said, it’s not all roses and affordable health care. The extravagant rates of energy per capita that made today’s absurdly complex economy possible also made it possible for millions of Americans to make their living working in offices and other relatively comfortable settings, rather than standing hip deep in hog manure with a shovel in their hands, and it also allowed them to earn what currently passes for a normal income, rather than the bare subsistence that’s actually normal in societies that haven’t had their economies inflated to the bursting point by a temporary glut of cheap energy.

It was popular a number of years back for the urban and suburban middle classes, most of whom work in jobs that only exist due to intermediation, to go in for “voluntary simplicity”—at best a pallid half-equivalent of Thoreau’s far more challenging concept of voluntary poverty, at worst a marketing gimmick for the consumption of round after round of overpriced “simple” products. For all its more embarrassing features, the voluntary simplicity movement was at least occasionally motivated by an honest recognition of the immediate personal implications of Tainter’s fundamental point—that complexity taken past the point of diminishing returns becomes a burden rather than a benefit.

In the years ahead of us, a great many of these same people are going to experience what I suppose might best be called involuntary simplicity: the disintermediation of most aspects of economic life, the departure of lifestyles that can only be supported by the cheap abundant energy of the recent past, and a transition to the much less complex—and often, much less comfortable—lifestyles that are all that’s possible in a deindustrial world. There may be a certain entertainment value in watching what those who praised voluntary simplicity to the skies think of simple living when it’s no longer voluntary, and there’s no way back to the comforts of a bygone era.

That said, the impact of involuntary simplicity on the economic sphere won’t be limited to the lifestyles of the formerly privileged. It promises to bring an end to certain features of economic life that contemporary thought assumes are fixed in place forever: among them, the market economy itself. We’ll talk about that next week.

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In other news, I'm pleased to report that Twilight's Last Gleaming, my novel of the fall of America's empire based on 2012's "How It Could Happen" series of posts, is hot off the press and available from the publisher with free shipping worldwide. The novel also has its own Facebook page for fans of social media. By all means check it out.

Final Boarding Call

I will be on and off planes for the next few days - but I will be back next week. Thanks you for reading and I'll see you on the other side of this. 

The Time At Which None Of It Will Matter

One day when I'm finished, I will look at you and say, "Here are all the things you said I couldn't do."

The Smugness Of A Punchline

Maybe the world knows a joke that you don't. Or maybe the world's just pretending to know it, just like everyone else.

The Thing That'll Kill You Is Being Afraid

Never leaving your house, will kill you. Staying where you are and being afraid, will kill you. Pecking at the new notifications icon on your social media platforms of choice, cycling through them like a series of surreal fridge doors that might contain something better since you last looked, this is what will kill you second by second until you realise you have none left. You are far more likely to die from fear and apathy, from not having lived and fulfilled the multitude of promises that you make yourself each night before you fall asleep, than anything else.

The Noise And The Colour

When you make eye contact, break it immediately. Check the time repeatedly. Because it's easiest to be alone in a crowd. And I am more alone in a crowd, than I ever am on my own. 

A Pink Slip for the Progress Fairy

If you’ve ever wondered just how powerfully collective thinking grips most members of our species—including, by and large, those who most forcefully insist on the originality of their thinking—I have an experiment to recommend: go out in public and advocate an idea about the future that isn’t part of the conventional wisdom, and see what kind of reaction you field. If your experience is anything like mine, you’ll get some anger, some argument, and some blank stares, but the most telling reaction will come from people who try to force what you’re saying into the Procrustean bed of the conventional wisdom, no matter how thoroughly they have to stretch and chop what you’ve said to make it fit.

Now of course the project of this blog is guaranteed to field such reactions, since the ideas explored here don’t just ignore the conventional wisdom, they fling it to the floor and dance on the crumpled remains. When I mention that I expect the decline and fall of industrial civilization to take centuries, accordingly, people take this to mean that I expect a smooth, untroubled descent. When I mention that I expect crisis before this decade is finished, in turn, people take this to mean that I expect industrial civilization to crash into ruin in the next few years. Some people, for that matter, slam back and forth from one of these presuppositions to another, as though they can’t fit the concepts of prolonged decline and imminent crisis into their heads at the same moment.

That sort of response has become more common than usual in recent months, and part of the reason may be that it’s been a while since I’ve sketched out the overall shape of the future as I see it.  Some of my readers may have lost track of the broader picture, and more recent readers of this blog may not have encountered that picture at all. For that reason among others, I’m going to spend this week’s post summarizing the the decline and fall of  industrial civilization.

Yes, I’m aware that many people believe that such a thing can’t happen:  that science, technology, or some other factor has made progress irreversible. I’m also aware that many people insist that progress may not be irreversible yet but will be if we all just do that little bit more. These are—well, let’s be charitable and call them faith-based claims. Generalizing from a sample size of one when the experiment hasn’t yet run its course is poor scientific procedure; insisting that just this once, the law of diminishing returns will be suspended for our benefit is the antithesis of science. It amounts to treating progress as some sort of beneficent fairy who can be counted on to tap us with her magic wand and give us a wonderful future, just because we happen to want one.

The overfamiliar cry of “but it’s different this time!” is popular, it’s comforting, but it’s also irrelevant. Of course it’s different this time; it was different every other time, too. Neolithic civilizations limited to one river valley and continental empires with complex technologies have all declined and fallen in much the same way and for much the same reasons. It may appeal to our sense of entitlement to see ourselves as destiny’s darlings, to insist that the Progress Fairy has promised us a glorious future out there among the stars, or even to claim that it’s humanity’s mission to populate the galaxy, but these are another set of faith-based claims; it’s a little startling, in fact, to watch so many people who claim to have outgrown theology clinging to such overtly religious concepts as humanity’s mission and destiny.

In the real world, when civilizations exhaust their resource bases and wreck the ecological cycles that support them, they fall. It takes between one and three centuries on average for the fall to happen—and no, big complex civilizations don’t fall noticeably faster or slower than smaller and simpler ones.  Nor is it a linear decline—the end of a civilization is a fractal process composed of crises on many different scales of space and time, with equally uneven consequences. An effective response can win a breathing space; in the wake of a less effective one, part of what used to be normal goes away for good. Sooner or later, one crisis too many overwhelms the last defenses, and the civilization falls, leaving scattered remnants of itself that struggle and gleam for a while until the long night closes in.

The historian Arnold Toynbee, whose study of the rise and fall of civilizations is the most detailed and cogent for our purpose, has traced a recurring rhythm in this process.  Falling civilizations oscillate between periods of intense crisis and periods of relative calm, each such period lasting anywhere from a few decades to a century or more—the pace is set by the speed of the underlying decline, which varies somewhat from case to case. Most civilizations, he found, go through three and a half cycles of crisis and stabilization—the half being, of course, the final crisis from which there is no recovery. 

That’s basically the model that I’m applying to our future. One wrinkle many people miss is that we’re not waiting for the first of the three and a half rounds of crisis and recovery to hit; we’re waiting for the second. The first began in 1914 and ended around 1954, driven by the downfall of the British Empire and the collapse of European domination of the globe. During the forty years between Sarajevo and Dien Bien Phu, the industrial world was hammered by the First World War, the Spanish Flu pandemic, the Great Depression, millions of political murders by the Nazi and Soviet governments, the Second World War, and the overthrow of European colonial empires around the planet.

That was the first era of crisis in the decline and fall of industrial civilization. The period from 1945 to the present was the first interval of stability and recovery, made more prosperous and expansive than most examples of the species by the breakneck exploitation of petroleum and other fossil fuels, and a corresponding boom in technology. At this point, as fossil fuel reserves deplete, the planet’s capacity to absorb carbon dioxide and other pollutants runs up against hard limits, and a galaxy of other measures of impending crisis move toward the red line, it’s likely that the next round of crisis is not far off.

What will actually trigger that next round, though, is anyone’s guess. In the years leading up to 1914, plenty of people sensed that an explosion was coming, some guessed that a general European war would set it off, but nobody knew that the trigger would be the assassination of an Austrian archduke on the streets of Sarajevo. The Russian Revolution, the March on Rome, the crash of ‘29, Stalin, Hitler, Pearl Harbor, Auschwitz, Hiroshima? No one saw those coming, and only a few people even guessed that something resembling one or another of these things might be in the offing.

Thus trying to foresee the future of industrial society in detail is an impossible task. Sketching out the sort of future that we could get is considerably less challenging. History has plenty to say about the things that happen when a civilization begins its long descent into chaos and barbarism, and it’s not too difficult to generalize from that evidence. I don’t claim that the events outlined below are what will happen, but I expect things like them to happen; further than that, the lessons of history will not go.

With those cautions, here’s a narrative sketch of the kind of future that waits for us.

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The second wave of crisis began with the Ebola pandemic, which emerged in West Africa early in 2014. Efforts to control the outbreak in its early phases were ineffective and hopelessly underfunded. By the early months of 2015, the first cases appeared in India, Egypt, and the Caribbean, and from there the pandemic spread to much of the world. In August 2015 a vaccine passed its clinical trials, but scaling up production and distribution of the vaccine to get in front of a fast-spreading pandemic took time, and it was early 2018 before the pandemic was finally under control everywhere in the world. By then 1.6 billion people had died of the disease, and another 210 million had died as a result of the collapse of food distribution and health care across large areas of the Third World.

The struggle against Ebola was complicated by the global economic depression that got under way in 2015 as the “fracking” boom imploded and travel and tourist industries collapsed in the face of the pandemic. Financial markets were stabilized by vast infusions of government debt, as they had been in the wake of the 2008 crash, but the real economy of goods and services was not so easily manipulated; joblessness soared, tax revenues plunged, and a dozen nations defaulted on their debts. Politicians insisted, as they had done for the past decade, that giving more handouts to the rich would restore prosperity; their failure to take any constructive action set the stage for the next act in the tragedy.

The first neofascist parties were founded in Europe before the end of the pandemic, and grew rapidly in the depression years. In 2020 and 2021, neofascists took power in three European nations on anti-immigration, anti-EU and anti-banking industry platforms; their success emboldened similar efforts elsewhere. Even so, the emergence of the neofascist American Peoples Party as a major force in the 2024 US elections stunned most observers. Four years later the APP swept the elections, and forced through laws that turned Congress into an advisory body and enabled rule by presidential decree. Meanwhile, as more European nations embraced neofascism, Europe split into hostile blocs, leading to the dissolution of the European Union in 2032 and the European War of 2035-2041.

By the time war broke out in Europe, the popularity of the APP had fallen drastically due to ongoing economic troubles, and insurgencies against the new regime had emerged in the South and mountain West.  Counterinsurgency efforts proved no more effective than they had in Iraq or Afghanistan, and over the next decade much of the US sank into failed-state conditions. In 2046, after the regime used tactical nuclear weapons on three rebel-held cities, a dissident faction of the US military launched a nuclear strike on Washington DC, terminating the APP regime. Attempts to establish a new federal government failed over the next two years, and the former United States broke into seven nations.

Outside Europe and North America, changes were less dramatic, with the Iranian civil war of 2027-2034 and the Sino-Japanese war of 2033-2035 among the major incidents. Most of the Third World was prostrate in the wake of the Ebola pandemic, and world population continued to decline gradually as the economic crisis took its toll and the long-term effects of the pandemic played out. By 2048 roughly fifteen per cent of the world’s people lived in areas no longer governed by a nation-state.

The years from 2048 to 2089 were an era of relative peace under Chinese global hegemony. The chaos of the crisis years eliminated a great many wasteful habits, such as private automobiles and widespread air travel, and renewable resources padded out with what was left of the world’s fossil fuel production were able to meet the reduced needs of a smaller and less extravagant global population. Sea levels had begun rising steadily during the crisis years; ironically, the need to relocate ports and coastal cities minimized unemployment in the 2050s and 2060s, bringing relative prosperity to the laboring classes. High and rising energy prices spurred deautomation of many industries, with similar effects.

The pace of climate change accelerated, however, as carbon dioxide from the reckless fossil fuel use of the crisis years had its inevitable effect, pushing the polar ice sheets toward collapse and making harvests unpredictable around the globe. Drought gripped the American Southwest, forcing most of the region’s population to move and turning the region into a de facto stateless zone.  The same process destabilized much of the Middle East and south Asia, laying the groundwork for renewed crisis.  

Population levels stabilized in the 2050s and 2060s and began to contract again thereafter. The primary culprit was once again disease, this time from a gamut of pathogens. The expansion of tropical diseases into formerly temperate regions, the spread of antibiotic resistance to effectively all bacterial pathogens, and the immense damage to public health infrastructure during the crisis years all played a part in that shift. The first migrations of climate refugees also helped spread disease and disruption.

The last decade before 2089 was a time of renewed troubles, with political tensions pitting China and its primary allies, Australia and Canada, against the rising power of the South American Union (formed by 2067’s Treaty of Montevideo between Argentina, Chile, Uruguay and Paraguay), and  insurgencies in eastern Europe that set the stage for the Second European War. Economic troubles driven by repeated crop failures in North America and China added to the strains, and kept anyone but scientists from noticing what was happening to the Greenland ice sheet until it was too late.

The collapse of the Greenland ice sheet, which began in earnest in the summer of 2089, delivered a body blow to an already fraying civilization. Meltwater pouring into the North Atlantic shut down the thermohaline circulation, the main driver of the world’s ocean currents, unleashing drastic swings in weather across most of the world’s climate zones, while sea levels jolted upwards. As these trends worsened, climate refugees fled drought, flood, or famine in any direction that promised survival—a promise that in most cases would not be kept. Those nations that opened their borders collapsed under the influx of millions of starving migrants; those who tried to close their borders found themselves at war with entire peoples on the move, in many cases armed with the weapons of pre-crisis armies.

The full impact of the Greenland disaster took time to build, but the initial shock to weather patterns was enough to help trigger the Second European War of 2091-2111. The Twenty Years War, as it was called, pitted most of the nations of Europe against each other in what began as a struggle for mastery and devolved into a struggle for survival. As the fighting dragged on, mercenaries from the Middle East and Africa made up an ever larger fraction of the combatants. The final defeat of the Franco-Swedish alliance in 2111, though it ended the war, left Europe a shattered wreck unable to stem the human tide from the devastated regions further south and east.

Elsewhere, migration and catastrophic climate change brought down most of the nations of North America, while China dissolved in civil war. Australia and the South American Union both unexpectedly benefited as rainfall increased over their territory; both nations survived the first wave of troubles more or less intact, only to face repeated invasions by armed migrants in the following decades. Neither quite succumbed, but most of their resources went into the fight for survival.

Historians attempting to trace the course of events in most of the world are hampered by sparse and fragmentary records, as not only nation-states and their institutions but even basic literacy evaporated in many regions. As long as the migrations continued, settled life was impossible anywhere close to the major corridors of population movement; elsewhere, locals and migrants worked or fought their way to a modus vivendi, or failing that, exterminated one another. Violence, famine and disease added their toll and drove the population of the planet below two billion.

By the 2160s, though, the mass migrations were mostly at an end, and relative stability returned to many parts of the planet. In the aftermath, the South American Union became the world’s dominant power, though its international reach was limited to a modest blue-water navy patrolling the sea lanes and a network of alliances with the dozen or so functioning nation-states that still existed. Critical shortages of nonrenewable resources made salvage one of the few growth industries of the era; an enterprising salvage merchant who knew how to barter with the villagers and nomads of the stateless zones for scrap technology from abandoned cities could become rich in a single voyage.

Important as they were, these salvaged technologies were only accessible to the few.  The Union and a few other nation-states still kept some aging military aircraft operational, but maritime traffic once again was carried by tall ships, and horse-drawn wagons became a standard mode of transport on land away from the railroads. Radio communication had long since taken over from the last fitful fragments of the internet, and electric grids were found only in cities. As for the high-end technologies of a century and a half before, few people even remembered that they had ever existed at all.

In the end, though, the era of Union supremacy was little more than a breathing space, made possible only by the collapse of collective life in the stateless zones. As these began to recover from the era of migrations, and control over salvage passed into the hands of local warlords, the frail economies of the nation-states suffered. Rivalry over access to salvage sites still available for exploitation led to rising tensions between the Union and Australia, and thus to the last act of the tragedy.

This was set in motion by the Pacific War between the Union and Australia, which broke out in 2238 and shredded the economies of both nations.  After the disastrous Battle of Tahiti in 2241, the Union navy’s power to keep sea lanes open and free of piracy was a thing of the past. Maritime trade collapsed, throwing each region onto its own limited resources and destabilizing those parts of the stateless zones that had become dependent on the salvage industry. Even those nations that retained the social forms of the industrial era transformed themselves into agrarian societies where all economics was local and all technology handmade.

The negotiated peace of 2244 brought only the briefest respite: a fatally weakened Australia was overrun by Malik Ibrahim’s armies after the Battle of Darwin in 2251, and the Union fragmented in the wake of the coup of 2268 and the civil war that followed. Both nations had become too dependent on the salvaged technologies of an earlier day; the future belonged to newborn successor cultures in various corners of the world, whose blacksmiths learned how to hammer the scrap metal of ruined cities into firearms, wind turbines, fuel-alcohol stills, and engines to power handbuilt ultralight aircraft. The Earth’s first global civilization had given way to its first global dark age, and nearly four centuries would pass before new societies would be stable enough to support the amenities of civilization.

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I probably need to repeat that this is the kind of future I expect, not the specific future I foresee; the details are illustrative, not predictive. Whether the Ebola epidemic spins out of control or not, whether the United States undergoes a fascist takeover or runs headlong into some other disaster, whether China or some other nation becomes the stabilizing hegemon in the next period of relative peace—all these are anyone’s guess. All I’m suggesting is that events like the ones I’ve outlined are likely to occur as industrial civilization stumbles down the curve of decline and fall.

In the real world, in the course of ordinary history, these things happen. So does the decline and fall of civilizations that deplete their resource bases and wreck the ecological cycles that support them. As I noted above, I’m aware that true believers in progress insist that this can’t happen to us, but a growing number of people have noticed that the Progress Fairy got her pink slip some time ago, and ordinary history has taken her place as the arbiter of human affairs. That being the case, getting used to what ordinary history brings may be a highly useful habit to cultivate just now.

The World Of Your Own

How sad it is to be somewhere else, when you're here.

The Map Of Imperfections

I am a record of things I was born with.

These scars are my documentation of the mistakes I've made in trying to overcome them.

I am both the things I've done to myself and the things done to me.

Along these nerve endings, you will find a history of me.

Dark Age America: The Hour of the Knife

It was definitely the sort of week that could benefit from a little comic relief. The Ebola epidemic marked another week of rising death tolls and inadequate international response . Bombs rained down ineffectually on various corners of Iraq and Syria as the United States and an assortment of putative allies launched air strikes at the Islamic State insurgents; since air strikes by themselves don’t win wars, and none of the combatants except Islamic State and the people they’re attacking have shown any inclination to put boots on the ground, that high-tech tantrum also counts in every practical sense as an admission of defeat, a point which is doubtless not lost on Islamic State. Meanwhile stock markets worldwide plunged on an assortment of ghastly economic news, with most indexes giving up their 2014 gains and then some, and oil prices dropped on weakening demand, reaching levels that put a good many fracking firms in imminent danger of bankruptcy.

In the teeth of all this bad news, I’m pleased to say, Paul Krugman rose to the occasion and gave all of us in the peak oil scene something to laugh about.  My regular readers will recall that Krugman assailed Post Carbon Institute a couple of weeks ago for having the temerity to point out that transitioning away from fossil fuels was, ahem, actually going to cost money. His piece was rebutted at once by Post Carbon’s Richard Heinberg and others, who challenged Krugman’s crackpot optimism and pointed out that the laws of physics and geology really do trump those of economics.

Krugman’s response—it really is a comic masterpiece, better than anything I’ve seen since the heyday of Francis Fukuyama—involved, among other non sequiturs and dubious claims, assailing mere scientists for thinking that they know more than economists. Er, let’s see: which of these two groups of people is expected to test their predictions against hard facts and discard a theory that produces inaccurate predictions? That’s what scientists do every working day, while economists apparently have something else to occupy their time. This may be why, when it comes to predicting macroeconomic conditions, economists these days are rarely as accurate as a tossed coin: consider the IMF’s continued advocacy of austerity programs as the road to prosperity when no country that has ever implemented them has ever achieved prosperity thereby, or for that matter the huge majority of economists who insisted the housing bubble wasn’t a bubble and wouldn’t crash, right up until the bottom dropped out.

Like so much great comedy, though, Krugman’s jest has its serious side. He sees a permanent condition of economic growth as the normal, indeed the inevitable state of affairs; it has doubtless never occurred to him that it might merely be a temporary anomaly, made possible only by the reckless extraction and consumption of half a billion years of fossil sunlight in a few short centuries. That the needle on the world’s fossil fuel gauge is swinging inexorably over toward E, to him, thus can only mean that some other source of cheap, abundant, highly concentrated energy will have to be found to keep the engines of economic growth roaring on at full throttle. That there may be no such replacement for fossil fuels ready and waiting in Nature’s cookie jar, and that economic growth can thus give way to an economic contraction extending over decades and centuries to come, has never entered his darkest dream.

That is to say, Krugman is still thinking the thoughts of a bygone era when the assumptions guiding those thoughts are long past their pull date and a very different era is taking shape around him. That’s a common source of confusion in times of rapid change, and never more so than in the decline and fall of civilizations—the theme of the current series of posts here. One specific form of that confusion very often becomes the mechanism by which the governing elite of a society in decline removes itself from power, and that mechanism is what I want to discuss this week.

To make sense of that process, it’s going to be necessary to take a step back and revisit some of the points made in an earlier post in this series. I discussed there the way that the complex social hierarchies common to mature civilizations break down into larger and less stable masses in which new loyalties and hatreds more easily build to explosive intensity. America’s as good an example of that as any.  A century ago, for example, racists in this country were at great pains to distinguish various classes of whiteness, with people of Anglo-Saxon ancestry at the pinnacle of whiteness and everybody else fitted into an intricate scheme of less-white categories below. Over the course of the twentieth century, those categories collapsed into a handful of abstract ethnicities—white, black, Hispanic, Asian—and can be counted on to collapse further as we proceed, until there are just two categories left, which are not determined by ethnicity but purely by access to the machinery of power.

Arnold Toynbee, whose immensely detailed exploration of this process remains the best account for our purposes, called those two the dominant minority and the internal proletariat. The dominant minority is the governing elite of a civilization in its last phases, a group of people united not by ethnic, cultural, religious, or ideological ties, but purely by their success in either clawing their way up the social ladder to a position of power, or hanging on to a position inherited from their forebears. Toynbee draws a sharp division between a dominant minority and the governing elite of a civilization that hasn’t yet begun to decline, which he calls a creative minority. The difference is that a creative minority hasn’t yet gone through the descent into senility that afflicts elites, and still recalls its dependence on the loyalty of those further down the social ladder; a dominant minority or, in my terms, a senile elite has lost track of that, and has to demand and enforce obedience because it can no longer inspire respect.

Everyone else in a declining civilization belongs to the second category, the internal proletariat. Like the dominant minority, the internal proletariat has nothing to unite it but its relationship to political power: it consists of all those people who have none. In the face of that fact, other social divisions gradually evaporate.  Social hierarchies are a form of capital, and like any form of capital, they have maintenance costs, which are paid out in the form of influence and wealth.   The higher someone stands in the social hierarchy, the more access to influence and wealth they have; that’s their payoff for cooperating with the system and enforcing its norms on those further down.

As resources run short and a civilization in decline has to start cutting its maintenance costs, though, the payoffs get cut. For obvious reasons, the higher someone is on the ladder to begin with, the more influence they have over whose payoffs get cut, and that reliably works out to “not mine.” The further down you go, by contrast, the more likely people are to get the short end of the stick. That said, until the civilization actually comes apart, there’s normally a floor to the process, somewhere around the minimum necessary to actually sustain life; an unlucky few get pushed below this, but normally it’s easier to maintain social order when the very poor get just enough to survive. Thus social hierarchies disintegrate from the bottom up, as more and more people on the lower rungs of the latter are pushed down to the bottom, erasing the social distinctions that once differentiated them from the lowest rung.

That happens in society as a whole; it also happens in each of the broad divisions of the caste system—in the United States, those would be the major ethnic divisions. The many shades of relative whiteness that used to divide white Americans into an intricate array of castes, for instance, have almost entirely gone by the boards; you have to go pretty far up the ladder to find white Americans who differentiate themselves from other white Americans on the basis of whose descendants they are. Further down the ladder, Americans of Italian, Irish, and Polish descent—once strictly defined castes with their own churches, neighborhoods, and institutions—now as often as not think of themselves as white without further qualification.

The same process has gotten under way to one extent or another in the other major ethnic divisions of American society, and it’s also started to dissolve even those divisions among the growing masses of the very poor.  I have something of a front-row seat on that last process; I live on the edge of the low-rent district in an old mill town in the Appalachians, and shopping and other errands take me through the neighborhood on foot quite often. I walk past couples pushing baby carriages, kids playing in backyards or vacant lots, neighbors hanging out together on porches, and as often as not these days the people in these groups don’t all have the same skin color. Head into the expensive part of town and you won’t see that; the dissolution of the caste system hasn’t extended that far up the ladder—yet.

This is business as usual in a collapsing civilization.  Sooner or later, no matter how intricate the caste system you start with, you end up with a society divided along the lines sketched out by Toynbee, with a dominant minority defined solely by its access to power and wealth and an internal proletariat defined solely by its exclusion from these things. We’re not there yet, not in the United States; there are still an assortment of intermediate castes between the two final divisions of society—but as Bob Dylan said a long time ago, you don’t have to be a weatherman to know which way the wind is blowing.

The political implications of this shift are worth watching. As I’ve noted here more than once, ruling elites in mature civilizations don’t actually exercise power themselves; they issue general directives to their immediate subordinates, who hand them further down the pyramid; along the way the general directives are turned into specific orders, which finally go to the ordinary working Joes and Janes who actually do the work of maintaining the status quo against potential rivals, rebels, and dissidents. A governing elite that hasn’t yet gone senile knows that it has to keep the members of its overseer class happy, and provides them with appropriate perks and privileges toward this end. As the caste system starts to disintegrate due to a shortage of resources to meet maintenance costs, though, the salaries and benefits at the bottom of the overseer class get cut, and more and more of the work of maintaining the system is assigned to poorly paid, poorly trained, and poorly motivated temp workers whose loyalties don’t necessarily lie with their putative masters.

You might think that even an elite gone senile would have enough basic common sense left to notice that losing the loyalty of the people who keep the elite in power is a fatal error.  In practice, though, the disconnection between the world of the dominant elite and the world of the internal proletariat quickly becomes total, and the former can be completely convinced that everything is fine when the latter know otherwise. As I write this, there’s a timely example unfolding at Texas Health Presbyterian Hospital in Dallas, where hospital administrators have been insisting at the top of their lungs that every possible precaution was taken when the late Thomas Duncan was being treated there for Ebola. According to the nursing staff—two of whom have now come down with the disease—“every possible precaution” amounted to no training, inadequate protective gear, and work schedules that had nurses who treated Duncan go on to tend other patients immediately thereafter.

A few weeks ago, the US media was full of confident bluster about how our high-tech medical industry would swing into action and stop the disease in its tracks; the gap between those easy assurances and the Keystone Kops response currently under way in Dallas is the same, mutatis mutandis, as the gap between the august edicts proclaimed in the capital during the last years of every civilization and the chaos in the streets and on the borders. You can see the same gap at work every time the US government trots out the latest round of heavily massaged economic statistics claiming that prosperity is just around the corner, or—well, I could go on listing examples for any number of pages.

So the gap that opens up between the dominant minority and the internal proletariat is much easier to see from below than from above. Left to itself, that gap would probably keep widening until the dominant minority toppled into it. It’s an interesting regularity of history, though, that this process is almost never left to run its full length. Instead, another series of events overtakes it, with the same harsh consequences for the dominant minority.

To understand this it’s necessary to include another aspect of Toynbee’s analysis, and look at what’s going on just outside the borders of a civilization in decline. Civilizations prosper by preying on their neighbors; the mechanism may be invasion and outright pillage, demands for tribute backed up by the threat of armed force, unbalanced systems of exchange that concentrate wealth in an imperial center at the expense of the periphery, or what have you, but the process is the same in every case, and so are the results. One way or another, the heartland of every civilization ends up surrounded by an impoverished borderland, scaled according to the transport technologies of the era.  In the case of the ancient Maya, the borderland extended only a modest distance in any direction; in the case of ancient Rome, it extended north to the Baltic Sea and east up to the borders of Parthia; in the case of modern industrial society, the borderland includes the entire Third World.

However large the borderland may be, its inhabitants fill a distinctive role in the decline and fall of a civilization. Toynbee calls them the external proletariat; as a civilization matures, their labor provides a steadily increasing share of the wealth that keeps the civilization and its dominant elite afloat, but they receive essentially nothing in return, and they’re keenly aware of this. Civilizations in their prime keep their external proletariats under control by finding and funding compliant despots to rule over the borderlands and, not incidentally, distract the rage of the external proletariat to some target more expendable than the civilization’s dominant minority. Here again, though, maintenance costs are the critical issue. When a dominant minority can no longer afford the subsidies and regular military expeditions needed to keep their puppet despots on their thrones, and try to maintain peace along the borders on teh cheap, they invariably catalyze the birth of the social form that brings them down.

Historians call it the warband: a group of young men whose sole trade is violence, gathered around a charismatic leader.  Warbands spring up in the borderlands of a civilization as the dominant minority or its pet despots lose their grip, and go through a brutally Darwinian process of evolution thereafter in constant struggle with each other and with every other present or potential rival in range. Once they start forming, there seems to be little that a declining civilization can do to derail that evolutionary process; warbands are born of chaos, their activities add to the chaos, and every attempt to pacify the borderlands by force simply adds to the chaos that feeds them. In their early days, warbands cover their expenses by whatever form of violent activity will pay the bills, from armed robbery to smuggling to mercenary service; as they grow, raids across the border are the next step; as the civilization falls apart and the age of migrations begins, warbands are the cutting edge of the process that shreds nations and scatters their people across the map.

The process of warband formation itself can quite readily bring a civilization down. Very often, though, the dominant minority of the declining civilization gives the process a good hard shove. As the chasm between the dominant minority and the internal proletariat becomes wider, remember, the overseer class that used to take care of crowd control and the like for the dominant minority becomes less and less reliable, as their morale and effectiveness are hammered by ongoing budget cuts, and the social barriers that once divided them from the people they are supposed to control will have begun to dissolve if they haven’t entirely given way yet. What’s the obvious option for a dominant minority that is worried about its ability to control the internal proletariat, can no longer rely on its own overseer class, and also has a desperate need to find something to distract the warbands on its borders?

They hire the warbands, of course.

That’s what inspired the Roman-British despot Vortigern to hire the Saxon warlord Hengist and three shiploads of his heavily armed friends to help keep the peace in Britannia after the legions departed. That’s what led the Fujiwara family, the uncrowned rulers of Japan, to hire uncouth samurai from the distant, half-barbarous Kanto plain to maintain peace in the twilight years of the Heian period. That’s why scores of other ruling elites have made the obvious, logical, and lethal choice to hire their own replacements and hand over the actual administration of power to them.

That latter is the moment toward which all the political trends examined in the last four posts in this sequence converge. The disintegration of social hierarchies, the senility of ruling elites, and the fossilization of institutions all lead to the hour of the knife, the point at those who think they still rule a civilization discover the hard way—sometimes the very hard way—that effective power has transferred to new and more muscular hands. Those of the elites that attempt to resist this transfer rarely survive the experience.  Those who accommodate themselves to the new state of affairs may be able to prosper for a time, but only so long as their ability to manipulate what’s left of the old system makes them useful to its new overlords. As what was once a complex society governed by bureaucratic institutions dissolves into a much simpler society governed by the personal rule of warlords, that skill set does not necessarily wear well.

In some cases—Hengist is an example—the warlords allow the old institutions to fall to pieces all at once, and the transition from an urban civilization to a protofeudal rural society takes place in a few generations at most. In others—the samurai of the Minamoto clan, who came out on top in the furious struggles that surrounded the end of the Heian period, are an example here—the warlords try to maintain the existing order of society as best they can, and get dragged down by the same catabolic trap that overwhelmed their predecessors. In an unusually complex case—for example, post-Roman Italy—one warlord after another can seize what’s left of the institutional structure of a dead empire, try to run it for a while, and then get replaced by someone else with the same agenda, each change driving one more step down the long stair that turned the Forum into a sheep pasture.

Exactly how this process will play out in the present case is impossible to predict in advance. We’ve got warband formation well under way in quite a few corners of industrial civilization’s borderlands, the southern border of the United States among them; we’ve got a dominant minority far advanced in the state of senility described in an earlier post; we’ve got a society equally well advanced in the dissolution of castes into dominant minority and internal proletariat. Where we are now in the process is clear enough; what will come out the other side, which will be discussed in a future post, is equally clear; the exact series of steps between them is of less importance—except, of course, to those who have the most to fear when the hour of the knife arrives.

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In other news, I'm pleased to announce that my latest book from New Society Publications, After Progress: Reason, Religion, and the End of the Industrial Age is now available for preorder, with a 20% discount off the cover price as an additional temptation. Those readers who enjoyed last year's series of posts on religion and the end of progress will find this very much to their taste. 

The Shapes I Hold Sometimes Fit

I made me. You'll find no borrowed bricks in me. And even if the world knocks parts of me over, it's me who decides how I'm put back together. I made me. Every single day, I make me.

Thank You.

Thank you to every single person I've met on my very brief stops in North America.

Thank you for making this real.

I will never be able to describe the infinite joy of seeing somebody from the other side of a screen, on the other side of a table, shaking my hand, asking for a hug, or a picture.

I am forever humbled by the kindness and generosity of spirit that inhabits so many of the people who read the things I write under the pictures Jon takes.

Thank you to the book stores, particularly Barnes & Noble, for allowing us the space and time to connect with each other.

Thank you to my publisher, Michelle, who, with very little prior experience, arranged all of this and made it happen.

Thank you for the things you've said, for listening to me read, for the questions you asked.

I am completely and utterly aware of the fact that very few people in the world are lucky enough to do what they enjoy for a living. I will not squander the opportunities you, my readers, have given me.

I am, forever, in your debt.  

With every fibre of my being,

Thank you.

Dark Age America: The Collapse of Political Complexity

The senility that afflicts ruling elites in their last years, the theme of the previous post in this sequence, is far from the only factor leading the rich and influential members of a failing civilization to their eventual destiny as lamppost decorations or come close equivalent. Another factor, at least as important, is a lethal mismatch between the realities of power in an age of decline and the institutional frameworks inherited from a previous age of ascent.

That sounds very abstract, and appropriately so. Power in a mature civilization is very abstract, and the further you ascend the social ladder, the more abstract it becomes. Conspiracy theorists of a certain stripe have invested vast amounts of time and effort in quarrels over which specific group of people it is that runs everything in today’s America. All of it was wasted, because the nature of power in a mature civilization precludes the emergence of any one center of power that dominates all others.

Look at the world through the eyes of an elite class and it’s easy to see how this works. Members of an elite class compete against one another to increase their own wealth and influence, and form alliances to pool resources and counter the depredations of their rivals. The result, in every human society complex enough to have an elite class in the first place, is an elite composed of squabbling factions that jealously resist any attempt at further centralization of power. In times of crisis, that resistance can be overcome, but in less troubled times, any attempt by an individual or faction to seize control of the whole system faces the united opposition of the rest of the elite class.

One result of the constant defensive stance of elite factions against each other is that as a society matures, power tends to pass from individuals to institutions. Bureaucratic systems take over more and more of the management of political, economic, and cultural affairs, and the policies that guide the bureaucrats in their work slowly harden until they are no more subject to change than the law of gravity.  Among its other benefits to the existing order of society, this habit—we may as well call it policy mummification—limits the likelihood that an ambitious individual can parlay control over a single bureaucracy into a weapon against his rivals.

Our civilization is no exception to any of this.  In the modern industrial world, some bureaucracies are overtly part of the political sphere; others—we call them corporations—are supposedly apart from government, and still others like to call themselves “non-governmental organizations” as a form of protective camouflage. They are all part of the institutional structure of power, and thus function in practice as arms of government.  They have more in common than this; most of them have the same hierarchical structure and organizational culture; those that are large enough to matter have executives who went to the same schools, share the same values, and crave the same handouts from higher up the ladder. No matter how revolutionary their rhetoric, for that matter, upsetting the system that provides them with their status and its substantial benefits is the last thing any of them want to do.

All these arrangements make for a great deal of stability, which the elite classes of mature civilizations generally crave. The downside is that it’s not easy for a society that’s proceeded along this path to change its ways to respond to new circumstances. Getting an entrenched bureaucracy to set aside its mummified policies in the face of changing conditions is generally so difficult that it’s often easier to leave the old system in place while redirecting all its important functions to another, newly founded bureaucracy oriented toward the new policies. If conditions change again, the same procedure repeats, producing a layer cake of bureaucratic organizations that all supposedly exist to do the same thing.

Consider, as one example out of many, the shifting of responsibility for US foreign policy over the years. Officially, the State Department has charge of foreign affairs; in practice, its key responsibilities passed many decades ago to the staff of the National Security Council, and more recently have shifted again to coteries of advisers assigned to the Office of the President.  In each case, what drove the shift was the attachment of the older institution to a set of policies and procedures that stopped being relevant to the world of foreign policy—in the case of the State Department, the customary notions of old-fashioned diplomacy; in the case of the National Security Council, the bipolar power politics of the Cold War era—but could not be dislodged from the bureaucracy in question due to the immense inertia of policy mummification in institutional frameworks.

The layered systems that result are not without their practical advantages to the existing order. Many bureaucracies provide even more stability than a single bureaucracy, since it’s often necessary for the people who actually have day to day responsibility for this or that government function to get formal approval from the top officials of the agency or agencies that used to have that responsibility, Even when those officials no longer have any formal way to block a policy they don’t like, the personal and contextual nature of elite politics means that informal options usually exist. Furthermore, since the titular headship of some formerly important body such as the US State Department confers prestige but not power, it makes a good consolation prize to be handed out to also-rans in major political contests, a place to park well-connected incompetents, or what have you.

Those of my readers who recall the discussion of catabolic collapse three weeks ago will already have figured out one of the problems with the sort of system that results from the processes just sketched out:  the maintenance bill for so baroque a form of capital is not small. In a mature civilization, a large fraction of available resources and economic production end up being consumed by institutions that no longer have any real function beyond perpetuating their own existence and the salaries and prestige of their upper-level functionaries. It’s not unusual for the maintenance costs of unproductive capital of this kind to become so great a burden on society that the burden in itself forces a crisis—that was one of the major forces that brought the French Revolution, for instance. Still, I’d like to focus for a moment on a different issue, which is the effect that the institutionalization of power and the multiplication of bureaucracy has on the elites who allegedly run the system from which they so richly benefit.

France in the years leading up to the Revolution makes a superb example, one that John Kenneth Galbraith discussed with his trademark sardonic humor in his useful book The Culture of Contentment. The role of ruling elite in pre-1789 France was occupied by close equivalents of the people who fill that same position in America today: the “nobility of the sword,” the old feudal aristocracy, who had roughly the same role as the holders of inherited wealth in today’s America, and the “nobility of the robe,” who owed their position to education, political office, and a talent for social climbing, and thus had roughly the same role as successful Ivy League graduates do here and now. These two elite classes sparred constantly against each other, and just as constantly competed against their own peers for wealth, influence, and position.

One of the most notable features of both sides of the French elite in those days was just how little either group actually had to do with the day-to-day management of public affairs, or for that matter of their own considerable wealth. The great aristocratic estates of the time were bureaucratic societies in miniature, ruled by hierarchies of feudal servitors and middle-class managers, while the hot new financial innovation of the time, the stock market, allowed those who wanted their wealth in a less tradition-infested form to neglect every part of business ownership but the profits. Those members of the upper classes who held offices in government, the church, and the other venues of power presided decorously over institutions that were perfectly capable of functioning without them.

The elite classes of mature civilizations almost always seek to establish arrangements of this sort, and understandably so. It’s easy to recognize the attractiveness of a state of affairs in which the holders of wealth and influence get all the advantages of their positions and have to put up with as few as possible of the inconveniences thereof. That said, this attraction is also a death wish, because it rarely takes the people who actually do the work long to figure out that a ruling class in this situation has become entirely parasitic, and that society would continue to function perfectly well were something suitably terminal to happen to the titular holders of power.

This is why most of the revolutions in modern history have taken place in nations in which the ruling elite has followed its predilections and handed over all its duties to subordinates. In the case of the American revolution, the English nobility had been directly involved in colonial affairs in the first century or so after Jamestown. Once it left the colonists to manage their own affairs, the latter needed very little time to realize that the only thing they had to lose by seeking independence was the steady hemorrhage of wealth from the colonies to England. In the case of the French and Russian revolutions, much the same thing happened without the benefit of an ocean in the way: the middle classes who actually ran both societies recognized that the monarchy and aristocracy had become disposable, and promptly disposed of them once a crisis made it possible to do so.

The crisis just mentioned is a significant factor in the process. Under normal conditions, a society with a purely decorative ruling elite can keep on stumbling along indefinitely on sheer momentum. It usually takes a crisis—Britain’s military response to colonial protests in 1775, the effective bankruptcy of the French government in 1789, the total military failure of the Russian government in 1917, or what have you—to convince the people who actually handle the levers of power that their best interests no longer lie with their erstwhile masters. Once the crisis hits, the unraveling of the institutional structures of authority can happen with blinding speed, and the former ruling elite is rarely in a position to do anything about it. All they have ever had to do, and all they know how to do, is issue orders to deferential subordinates. When there are none of these latter to be found, or (as more often happens) when the people to whom the deferential subordinates are supposed to pass the orders are no longer interested in listening, the elite has no options left.

The key point to be grasped here is that power is always contextual. A powerful person is a person able to exert particular kinds of power, using particular means, on some particular group of other people, and someone thus can be immensely powerful in one setting and completely powerless in another. What renders the elite classes of a mature society vulnerable to a total collapse of power is that they almost always lose track of this unwelcome fact. Hereditary elites are particularly prone to fall into the trap of thinking of their position in society as an accurate measure of their own personal qualifications to rule, but it’s also quite common for those who are brought into the elite from the classes immediately below to think of their elevation as proof of their innate superiority. That kind of thinking is natural for elites, but once they embrace it, they’re doomed.

It’s dangerous enough for elites to lose track of the contextual and contingent nature of their power when the mechanisms through which power is enforced can be expected to remain in place—as it was in the American colonies in 1776, France in 1789, and Russia in 1917. It’s far more dangerous if the mechanisms of power themselves are in flux. That can happen for any number of reasons, but the one that’s of central importance to the theme of this series of posts is the catabolic collapse of a declining civilization, in which the existing mechanisms of power come apart because their maintenance costs can no longer be met.

That poses at least two challenges to the ruling elite, one obvious and the other less so. The obvious one is that any deterioration in the mechanisms of power limits the ability of the elite to keep the remaining mechanisms of power funded, since a great deal of power is always expended in paying the maintenance costs of power. Thus in the declining years of Rome, for example, the crucial problem the empire faced was precisely that the sprawling system of imperial political and military administration cost more than the imperial revenues could support, but the weakening of that system made it even harder to collect the revenues on which the rest of the system depended, and forced more of what money there was to go for crisis management. Year after year, as a result, roads, fortresses, and the rest of the infrastructure of Roman power sank under a burden of deferred maintenance and malign neglect, and the consequences of each collapse became more and more severe because there was less and less in the treasury to pay for rebuilding when the crisis was over.

That’s the obvious issue. More subtle is the change in the nature of power that accompanies the decay in the mechanisms by which it’s traditionally been used. Power in a mature civilization, as already noted, is very abstract, and the people who are responsible for administering it at the top of the social ladder rise to those positions precisely because of their ability to manage abstract power through the complex machinery that a mature civilization provides them. As the mechanisms collapse, though, power stops being abstract in a hurry, and the skills that allow the manipulation of abstract power have almost nothing in common with the skills that allow concrete power to be wielded.

Late imperial Rome, again, is a fine example. There, as in other mature civilizations, the ruling elite had a firm grip on the intricate mechanisms of social control at their uppermost and least tangible end. The inner circle of each imperial administration—which sometimes included the emperor himself, and sometimes treated him as a sock puppet—could rely on sprawling many-layered civil and military bureaucracies to put their orders into effect. They were by and large subtle, ruthless, well-educated men, schooled in the intricacies of imperial administration, oriented toward the big picture, and completely dependent on the obedience of their underlings and the survival of the Roman system itself.

The people who replaced them, once the empire actually fell, shared none of these characteristics except the ruthlessness. The barbarian warlords who carved up the corpse of Roman power had a completely different set of skills and characteristics: raw physical courage, a high degree of competence in the warrior’s trade, and the kind of charisma that attracts cooperation and obedience from those who have many other options. Their power was concrete, personal, and astonishingly independent of institutional forms. That’s why Odoacer, whose remarkable career was mentioned in an earlier post in this sequence, could turn up alone in a border province, patch together an army out of a random mix of barbarian warriors, and promptly lead them to the conquest of Italy.

There were a very few members of the late Roman elite who could exercise power in the same way as Odoacer and his equivalents, and they’re the exceptions that prove the rule. The greatest of them, Flavius Aetius, spent many years in youth as a hostage in the royal courts of the Visigoths and the Huns and got his practical education there, rather than in Roman schools. He was for all practical purposes a barbarian warlord who happened to be Roman by birth, and played the game as well as any of the other warlords of his age. His vulnerabilities were all on the Roman side of the frontier, where the institutions of Roman society still retained a fingernail grip on power, and so—having defeated the Visigoths, the Franks, the Burgundians, and the massed armies of Attila the Hun, all for the sake of Rome’s survival—he was assassinated by the emperor he served.

Fast forward close to two thousand years and it’s far from difficult to see how the same pattern of elite extinction through the collapse of political complexity will likely work out here in North America. The ruling elites of our society, like those of the late Roman Empire, are superbly skilled at manipulating and parasitizing a fantastically elaborate bureaucratic machine which includes governments, business firms, universities, and many other institutions among its components. That’s what they do, that’s what they know how to do, and that’s what all their training and experience has prepared them to do.  Thus their position is exactly equivalent to that of French aristocrats before 1789, but they’re facing the added difficulty that the vast mechanism on which their power depends has maintenance costs that their civilization can no longer meet. As the machine fails, so does their power.

Nor are they particularly well prepared to make the transition to a radically different way of exercising power. Imagine for a moment that one of the current US elite—an executive from a too-big-to-fail investment bank, a top bureaucrat from inside the DC beltway, a trust-fund multimillionaire with a pro forma job at the family corporation, or what have you—were to turn up in some chaotic failed state on the fringes of the industrial world, with no money, no resources, no help from abroad, and no ticket home. What’s the likelihood that, without anything other than whatever courage, charisma, and bare-knuckle fighting skills he might happen to have, some such person could equal Odoacer’s feat, win the loyalty and obedience of thousands of gang members and unemployed mercenaries, and lead them in a successful invasion of a neighboring country?

There are people in North America who could probably carry off a feat of that kind, but you won’t find them in the current ruling elite. That in itself defines part of the path to dark age America: the replacement of a ruling class that specializes in managing abstract power through institutions with a ruling class that specializes in expressing power up close and in person, using the business end of the nearest available weapon. The process by which the new elite emerges and elbows its predecessors out of the way, in turn, is among the most reliable dimensions of decline and fall; we’ll talk about it next week.

The Buffalo Wind

I've talked more than once in these essays about the challenge of discussing the fall of civilizations when the current example is picking up speed right outside the window.  In a calmer time, it might be possible to treat the theory of catabolic collapse as a pure abstraction, and contemplate the relationship between the maintenance costs of capital and the resources available to meet those costs without having to think about the ghastly human consequences of shortfall. As it is, when I sketch out this or that detail of the trajectory of a civilization’s fall, the commotions of our time often bring an example of that detail to the surface, and sometimes—as now—those lead in directions I hadn’t planned to address.

This is admittedly a time when harbingers of disaster are not in short supply. I was amused a few days back to see yet another denunciation of economic heresy in the media. This time the author was one Matt Egan, the venue was CNN/Money, and the target was Zero Hedge, one of the more popular sites on the doomward end of the blogosphere. The burden of the CNN/Money piece was that Zero Hedge must be wrong in questioning the giddy optimism of the stock market—after all, stock values have risen to record heights, so what could possibly go wrong?

Zero Hedge’s pseudonymous factotum Tyler Durden had nothing to say to CNN/Money, and quite reasonably so.  He knows as well as I do that in due time, Egan will join that long list of pundits who insisted that the bubble du jour would keep on inflating forever, and got to eat crow until the end of their days as a result. He's going to have plenty of company; the chorus of essays and blog posts denouncing peak oil in increasingly strident tones has built steadily in recent months. I expect that chorus to rise to a deafening shriek right about the time the bottom drops out of the fracking bubble.

Meanwhile the Ebola epidemic has apparently taken another large step toward fulfilling its potential as the Black Death of the 21st century. A month ago, after reports surfaced of Ebola in a southwestern province, Sudan slapped a media blackout on reports of Ebola cases in the country. Maybe there’s an innocent reason for this policy, but I confess I can’t think of one. Sudan is a long way from the West African hotspots of the epidemic, and unless a local outbreak has coincidentally taken place—which is of course possible—this suggests the disease has already spread along the ancient east-west trade routes of the Sahel. If the epidemic gets a foothold in Sudan, the next stops are the teeming cities of Egypt and the busy ports of East Africa, full of shipping from the Gulf States, the Indian subcontinent, and eastern Asia.

I’ve taken a wry amusement in the way that so many people have reacted to the spread of the epidemic by insisting that Ebola can’t possibly be a problem outside the West African countries it’s currently devastating. Here in the US, the media’s full of confident-sounding claims that our high-tech health care system will surely keep Ebola at bay. It all looks very encouraging, unless you happen to know that diseases spread by inadequate handwashing are common in US hospitals, only a small minority of facilities have the high-end gear necessary to isolate an Ebola patient, and the Ebola patient just found in Dallas got misdiagnosed and sent home with a prescription for antibiotics, exposing plenty of people to the virus.

More realistically, Laurie Garrett, a respected figure in the public health field, warns that ”you are not nearly scared enough about Ebola.”  In the peak oil community, Mary Odum, whose credentials as ecologist and nurse make her eminently qualified to discuss the matter, has tried to get the same message across. Few people are listening.

Like the frantic claims that peak oil has been disproven and the economy isn’t on the verge of another ugly slump, the insistence that Ebola can’t possibly break out of its current hot zones is what scholars of the magical arts call an apotropaic charm—that is, an attempt to turn away an unwanted reality by means of incantation. In the case of Ebola, the incantation usually claims that the West African countries currently at ground zero of the epidemic are somehow utterly unlike all the other troubled and impoverished Third World nations it hasn’t yet reached, and that the few thousand deaths racked up so far by the epidemic is a safe measure of its potential.

Those of my readers who have been thinking along these lines are invited to join me in a little thought experiment. According to the World Health Organization, the number of cases of Ebola in the current epidemic is doubling every twenty days, and could reach 1.4 million by the beginning of 2015. Let’s round down, and say that there are one million cases on January 1, 2015.  Let’s also assume for the sake of the experiment that the doubling time stays the same. Assuming that nothing interrupts the continued spread of the virus, and cases continue to double every twenty days, in what month of what year will the total number of cases equal the human population of this planet? Go ahead and do the math for yourself.  If you’re not used to exponential functions, it’s particularly useful to take a 2015 calendar, count out the 20-day intervals, and see exactly how the figure increases over time.

Now of course this is a thought experiment, not a realistic projection. In the real world, the spread of an epidemic disease is a complex process shaped by modes of human contact and transport.  There are bottlenecks that slow propagation across geographical and political barriers, and different cultural practices that can help or hinder the transmission of the Ebola virus. It’s also very likely that some nations, especially in the developed world, will be able to mobilize the sanitation and public-health infrastructure to stop a self-sustaining epidemic from getting under way on their territory before a vaccine can be developed and manufactured in sufficient quantity to matter.

Most members of our species, though, live in societies that don’t have those resources, and the steps that could keep Ebola from spreading to the rest of the Third World are not being taken. Unless massive resources are committed to that task soon—as in before the end of this year—the possibility exists that when the pandemic finally winds down a few years from now, two to three billion people could be dead. We need to consider the possibility that the peak of global population is no longer an abstraction set comfortably off somewhere in the future. It may be knocking at the future’s door right now, shaking with fever and dripping blood from its gums.

That ghastly possibility is still just that, a possibility. It can still be averted, though the window of opportunity in which that could be done  is narrowing with each passing day. Epizootic disease is one of the standard ways by which an animal species in overshoot has its population cut down to levels that the carrying capacity of the environment can support, and the same thing has happened often enough with human beings. It’s not the only way for human numbers to decline; I’ve discussed here at some length the possibility that that could happen by way of ordinary demographic contraction—but we’re now facing a force that could make the first wave of population decline happen in a much faster and more brutal way.

Is that the end of the world? Of course not. Any of my readers who have read a good history of the Black Death—not a bad idea just now, all things considered—know that human societies can take a massive population loss from pandemic disease and still remain viable. That said, any such event is a shattering experience, shaking political, economic, cultural, and spiritual institutions and beliefs down to their core. In the present case, the implosion of the global economy and the demise of the tourism and air travel industries are only the most obvious and immediate impacts. There are also broader and deeper impacts, cascading down from the visible realms of economics and politics into the too rarely noticed substructure of ecological relationships that sustain human existence.

And this, in turn, has me thinking of buffalo.

In there among all the other new stories of the last week, by turns savage and silly, is a report from Montana, where representatives of Native American peoples from the prairies of the United States and Canada signed a treaty pledging their tribes to cooperate in reintroducing wild buffalo to the Great Plains. I doubt most people in either country heard of it, and fewer gave it a second thought. There have been herds of domesticated buffalo in North America for a good many decades now, but only a few very small herds, on reservations or private nature sanctuaries, have been let loose to wander freely as their ancestors did.

A great many of the white residents of the Great Plains are furiously opposed to the project. It’s hard to find any rational reason for that opposition—the Native peoples have merely launched a slow process of putting wild buffalo herds on their own tribal property, not encroaching on anyone or anything else—but rational reasons are rarely that important in human motivation, and the nonrational dimension here as so often  is the determining factor. The entire regional culture of the Great Plains centers on the pioneer experience, the migration that swept millions of people westward onto the prairies on the quest to turn some of North America’s bleakest land into a cozy patchwork of farms and towns, nature replaced by culture across thousands of miles where the buffalo once roamed.

The annihilation of the buffalo was central to that mythic quest, as central as the dispossession of the Native peoples and the replacement of the tallgrass prairie by farm crops. A land with wild buffalo herds upon it is not a domesticated land. Those who saw the prairies in their wild state brought back accounts that sound like something out of mythology: grass so tall a horseman could ride off into it and never be seen again, horizons as level and distant as those of the open ocean, and the buffalo: up to sixty million of them, streaming across the landscape in herds that sometimes reached from horizon to horizon.  The buffalo were the keystone of the prairie ecosystem, and their extermination was an essential step in shattering that ecosystem and extracting the richness of its topsoil for temporary profit.

A little while back I happened to see a video online about the ecological effects of reintroducing wolves to Yellowstone Park. It’s an interesting story:  the return of wolves, most of a century after their extermination, caused deer to stay away from areas of the park where they were vulnerable to attack.  Once those areas were no longer being browsed by deer, their vegetation changed sharply, making the entire park more ecologically diverse; species that had been rare or absent in the park reappeared to take advantage of the new, richer habitat.  Even the behavior of the park’s rivers changed, as vegetation shifts slowed riverine erosion.

All this was narrated by George Monbiot in a tone of gosh-wow wonderment that irritated me at first hearing. Surely it would be obvious, I thought, that changing one part of an ecosystem would change everything else, and that removing or reintroducing one of the key species in the ecosystem would have particularly dramatic effects! Of course I stopped then and laughed, since for most people it’s anything but obvious. Our entire culture is oriented toward machines, not living systems, and what defines a machine is precisely that it’s meant to do exactly what it’s told and nothing else. Push this button, and that happens; turn this switch, and something else happens; pull this trigger, and the buffalo falls dead.  We’re taught to think of the world as though that same logic controlled its responses to our actions, and then get blindsided when it acts like a whole system instead.

I’d be surprised to hear any of the opponents of reintroducing wild buffalo talk in so many words about the buffalo as a keystone species of the prairie ecosystem, and suggesting that its return to the prairies might set off a trophic cascade—that’s the technical term for the avalanche of changes, spreading down the food web to its base, that the Yellowstone wolves set in motion once they sniffed the wind, caught the tasty scent of venison, and went to look. Still, it’s one of the basic axioms of the Druid teachings that undergird these posts that people know more than they think they know, and a gut-level sense of the cascade of changes that would be kickstarted by wild buffalo may be helping drive their opposition.

That said, there’s a further dimension. It’s not just in an ecological sense that a land with wild buffalo herds upon it is not a domesticated land. To the descendants of the pioneers, the prairie, the buffalo, and the Indian are what their ancestors came West to destroy. Behind that identification lies the whole weight of the mythology of progress, the conviction that it’s the destiny of the West to be transformed from wilderness to civilization. The return of wild buffalo is unthinkable from within the pioneer worldview, because it means that “the winning of the West” was not a permanent triumph but a temporary condition, which may yet be followed in due time by the losing of the West.

Of course there were already good reasons to think along those unthinkable lines, long before the Native tribes started drafting their treaty.  The economics of dryland farming on the Great Plains never really made that much sense. Homestead acts and other government subsidies in the 19th century, and the economic impacts of two world wars in the 20th, made farming the Plains look viable, in much the same way that huge government subsidies make nuclear power look viable today. In either case, take away the subsidies and you’ve got an arrangement without a future. That’s the subtext behind the vacant and half-vacant towns you’ll find all over the West these days. That the fields and farms and towns may be replaced in turn by prairie grazed by herds of wild buffalo is unthinkable from within the pioneer worldview, too—but across the West, the unthinkable is increasingly the inescapable.

Equally, it’s unthinkable to most people in the industrial world today that a global pandemic could brush aside the world’s terminally underfunded public health systems and snuff out millions or billions of lives in a few years. It’s just as unthinkable to most people in the industrial world that the increasingly frantic efforts of wealthy elites to prop up the global economy and get it to start generating prosperity again will fail, plunging the world into irrevocable economic contraction. It’s among the articles of faith of the industrial world that the future must lead onward and upward, that the sort of crackpot optimism that draws big crowds at TED Talks counts as realistic thinking about the future, and that the limits to growth can’t possibly get in the way of our craving for limitlessness. Here again, though, the unthinkable is becoming the inescapable.

In each of these cases, and many others, the unthinkable can be described neatly as the possibility that a set of changes that we happen to have decked out with the sanctified label of “progress” might turn out instead to be a temporary and reversible condition. The agricultural settlement of the Great Plains, the relatively brief period when humanity was not troubled by lethal pandemics, and the creation of a global economy powered by extravagant burning of fossil fuels were all supposed to be permanent changes, signs of progress and Man’s Conquest of Nature. No one seriously contemplated the chance that each of those changes would turn out to be transient, that they would shift into reverse under the pressure of their own unintended consequences, and that the final state of each whole system would have more in common with its original condition than with the state it briefly attained in between.

There are plenty of ways to talk about the implications of that great reversal, but the one that speaks to me now comes from the writings of Ernest Thompson Seton, whose nature books were a fixture of my childhood and who would probably be the patron saint of this blog if Druidry had patron saints. He spent the whole of his adult career as naturalist, artist, writer, storyteller, and founder of a youth organization—Woodcraft, which taught wilderness lore, practical skills, and democratic self-government to boys and girls alike, and might be well worth reviving now—fighting for a world in which there would still be a place for wild buffalo roaming the prairies: fought, and lost. (It would be one of his qualifications for Druid sainthood that he knew he would lose, and kept fighting anyway. The English warriors at the battle of Maldon spoke that same language: “Will shall be sterner, heart the stronger, mood shall be more as our might falters.”)

He had no shortage of sound rational reasons for his lifelong struggle, but now and again, in his writings or when talking around the campfire, he would set those aside and talk about deeper issues. He spoke of the “Buffalo Wind,” the wind off the open prairies that tingles with life and wonder, calling humanity back to its roots in the natural order, back to harmony with the living world: not rejecting the distinctive human gifts of culture and knowledge, but holding them in balance with the biological realities of our existence and the needs of the biosphere. I’ve felt that wind; so, I think, have most Druids, and so have plenty of other people who couldn’t tell a Druid from a dormouse but who feel in their bones that industrial humanity’s attempted war against nature is as senseless as a plant trying to gain its freedom by pulling itself up by the roots.

One of the crucial lessons of the Buffalo Wind, though, is that it’s not always gentle. It can also rise to a shrieking gale, tear the roofs off houses, and leave carnage in its wake. We can embrace the lessons that the natural world is patiently and pitilessly teaching us, in other words, or we can close our eyes and stop our ears until sheer pain forces the lessons through our barriers, but one way or another, we’re going to learn those lessons. It’s possible, given massively funded interventions and a good helping of plain dumb luck, that the current Ebola epidemic might be stopped before it spreads around the world. It’s possible that the global economy might keep staggering onward for another season, and that wild buffalo might be kept from roaming the Great Plains for a while yet. Those are details; the underlying issue—the inescapable collision between the futile fantasy of limitless economic expansion on a finite planet and the hard realities of ecology, geology, and thermodynamics—is not going away.

The details also matter, though; in a very old way of speaking, the current shudderings of the economy, the imminent risk of pandemic, and the distant sound of buffalo bellowing in the Montana wind are omens. The Buffalo Wind is rising now, keening in the tall grass, whispering in the branches and setting fallen leaves aswirl. I could be mistaken, but I think that not too far in the future it will become a storm that will shake the industrial world right down to its foundations.