Category Archives: Climate Change

Final Reflection of This Journey!

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What I learned during the quarter is more of the details of the Anthropocene and the aspects of death as a big concept to politics, society, and the future. I have learned more about the idea of death and realized how society utilizes death and immorality as a personal gain and a political gain. For example, the food and the laws on death and immortality projects. The one that I learned the most is how the concept of ecology and the earth is dying due to the innovations of humans. How everything we do has a feedback loop of systems. And the hardest lesson from this class that I learned is to accept our death and the earth is dying. Beforehand, I always thought death and the end of everything shrugged off negative things as “oh, we are changing for the better.” But that whole concept was not the truth, and I faced it. Besides cultural differences or religious differences, we are dying, and the earth is dying. As for the project itself, I learned that having your trauma can overshadow the more considerable collective trauma but adversely affects individuals. Therefore, many conflicts within our personal lives can intertwine with more significant aspects with people like climate change or covid.

What I gave in my action projects was my experience with trauma and relating it to collective trauma and the aspects of factors that can connect to a collective trauma like racial injustice and personal hardships related to trauma. As for the class, I will be honest and say that I wish I gave frank discussions, but the topic of death in this class hits home to me because I lost someone this year, so in a way, it was terrible timing. But I tried my best to participate in the zoom chat discussions on my thoughts and experiences. 

How does this whole experience relate to ecology, death, and the Anthropocene? The class helped me connect with my death and others, the realization of the immortality project discussions. Those discussions made my peace with death instead of fearing the concept and the afterlife due to religious constraints.

I can take away from this class because I accepted Anthropocene and death. It was a challenging course for me with the readings and the discussion, but I realize this was a great class to learn from and change perspectives.

The Benefits of a Walk in the Park (While the World Ends)

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As humans, we have created remarkable things while simultaneously manufacturing horrors that scar the land itself. Oceans and mountains of garbage will long outlive us. To combat the plastics that plague us, we must feel the connections between us and Earth and each other. Especially, in today’s world, with pandemics and polarization pulling us apart, we must hold on to our humanity.

My group’s action project dealt with the practical and political part of the plastics problem. Working with WashPIRG, we had a petition for people to sign, but my action project group decided that we wanted to get a little more hands-on with our work. To engage our community, we organized two plastics clean-ups around campus, taking paper bags and gloves to the streets for a couple hours at a time to pick up the plastics and other litter we found. By also including people outside of our class on these clean-ups, we were able to introduce the idea of contemplative practices and mindfulness to those who had not previously done it with a leader in a quiet classroom. Trading the hum of the air conditioning system for the breeze and glimpses into strangers’ conversations as we walked by, we reflected on our intentions for the clean-up that day.

Through my reflections, I thought about how in a pandemic, our collective fear has certainly been heightened – this is the largest and most communal death experience I have lived through. Though I have been beyond fortunate not to experience anyone very close to me passing away from Covid-19, the constant news of climbing death tolls has certainly been a weight on my mind. When confronted with the fear of death, people tend to become more insular, more tribal, and more isolated – and I felt those urges as the pandemic polarized public health. But our in-person meetings and connections have encouraged me to reach out more and soften my boundaries, accepting others’ limits and being more open with mine. The only way forwards is together, and my action project has shown me that it is possible to make progress when we connect with each other. Though the fear of disease and death remains a background noise to my daily life, neighborhood walks with bags of trash and sunshine help hold it at bay.

My action project group on one of our clean-ups!

Inner Work: the Key to Battling Capitalistic Values and Assuming Shared Responsibility

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Throughout this course, I have done more unlearning than learning, trying to address my own misconceptions about society and our views on mortality. Most of these misconceptions arose from a misunderstanding of the importance of death as well as an ignorance of capitalism’s true impacts. I came to this realization when we started discussing terror management theory (TMT). I found that my fear of death was buffered by attempts to be “successful,” as deemed by our capitalistic society, and I wanted to see if my peers coped similarly. 

To determine what kinds of TMT are most prevalent, we surveyed 25 participants, asking them 7 questions that prompted thought about their mortality as well as their connection to the world system. From these interviews, we gathered that our peers were avoidant of death, saying they did not fear it, but preferred not thinking about death. Some identified self-esteem related forms of TMT, including having offspring or finding value in success and fame. Additionally, almost all participants were unable to draw the connection between their mortality and their impact on the environment. These results show that the denial of death is prevalent in our society, and that not considering death can inhibit potential climate action. 

The denial of death and self-esteem forms of TMT are both the product of living in a capitalistic society. We are constantly bombarded with the capitalistic values of individualism and consumerism, which each influence how we value our own lives, and eventual mortality. Capitalism forces us into an individual mindset, convincing us that we are “existing above or beyond biophysical process,” (Oelschlaeger). This allows humans to deny death, and live a life free of accountability to the world system. This is the root of climate change and cause of the creation of the Anthropocene. Humans have exploited the world for decades, searching for individual worth, while also destroying their own system. 

In order to acknowledge death and shift how most of society manages their terror, inner work should be encouraged. Participating in contemplative practices gives people the opportunity to understand the connectivity of the world and assume responsibility for their impact. Encouraging inner work among activists could begin a grassroots movement to mitigate climate change, with a focus on shared responsibility. I believe in the power of the people, and think that inner work among a few may instigate systemic change within our federal systems.

We are a part of nature, and nature is a part of us. This symbiotic relationship needs to be preserved through shared responsibility
Source: https://sites.tufts.edu/alexagaluppo/2018/10/06/nature-builds-far-better-than-we-do/

WORKS CITED

Oelschlaeger, Max. “History, Ecology, and the Denial of Death: A Re-Reading of Conservation, Sexual Personae, and the Good Society.” Journal of Social Philosophy, vol. 24, no. 3, 1993, pp. 19–39., https://doi.org/10.1111/j.1467-9833.1993.tb00522.x. 

 

Immortality Projects in the Anthropocene

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How do we cope with the knowledge that we will all die some day? In his book “The Worm at the Core,” Sheldon Solomon argues that, due to the sophistication of our neo-cortex, humans are uniquely haunted by the prospect of our own death. Solomon discusses many theories of death “terror management,” or how people cope with the looming terror of our own death. 

Many people unconsciously practice terror management in the form of immortality projects, which are ways of extending one’s legacy after death and ensuring a personal sense of meaning in our lives. Many immortality projects, such as having children or producing art, are largely benign. However, many actually work against the longevity and well-being of our species, although they may work to preserve our own personal sense of immortality. Immortality projects are commonly based on wealth or the accumulation of material goods, which is environmentally destructive. Because many of our current environmental problems come from overconsumption, it is deeply ironic and sad that many choose to extend their legacy through material means.

This drive to create immortality projects can also be harnessed for good. Humans will always need a way to cope with the idea of our own deaths. And, as the effects of climate change become more prominent for those in industrialized nations, the drive of the globally wealthy to create immortality projects will increase. 

Given this, a cultural shift away from consumerism as an immortality project in industrialized nations, and toward the enactment of positive environmental change as an immortality project may be one of humanity’s best tools in combating the climate crisis. Many in industrialized nations have extensive global influence in comparison to those in other parts of the world. If we choose to cope with our own deaths through environmental action, perhaps we can use immortality projects as a way to sustain the livelihood of our species and others, not just our own personal legacy.

Works Cited:

Solomon, Sheldon, et al. The Worm at the Core: On the Role of Death in Life. Penguin Books, 2016.

ANTHROPOCENE EPOCH. Vajiram and Ravi. (n.d.). Retrieved November 3, 2021, from https://vajiramias.com/current-affairs/anthropocene-epoch/5cee5ced1d5def75e6de0fce/. 

Accepting Temporariness

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Prior to reading Sheldon Solomon’s book, The Worm at the Core, I had never considered the possibility that “death is the worm at the core of the human condition”. What an intriguing, yet terrifying sentiment. Solomon claims that the fear of death “is one of the primary driving forces of human action”, an idea I initially found hard to swallow. How can this inevitable experience impact us so greatly? However, after more deeply analyzing Solomon’s claim throughout my reading of The Worm at the Core, this idea rings true in my ears. Humans possess an awareness and fear of death that is unique from any other species. As a result of this ever-present knowledge of mortality, humans have come up with a multitude of ways to manage these thoughts, often dubbed ‘terror management strategies.’

To manage the ‘terror’ that comes with the knowledge of inevitable death, humans often cling tightly to cultural worldviews. In fact, Solomon and his colleagues conducted a study which found that judges would grant more punitive sentences to prostitutes after being reminded of their mortality. To me, this provides great insight into why many humans politicize and question “Anthropocene problems”, such as climate change. Many people find meaning in supporting a cause that is larger than themselves, while others would rather not accept our detrimental impact on the earth as it may force them to change their current behavior, thereby shattering their current world view.

While dismissing climate change may be effective in limiting terror, it is not effective in mitigating the crises caused by the Anthropocene. Rather, I believe that coming to terms with our fragile existence may motivate us to heal the earth for future generations. As I have been participating in recent contemplative practices, I have been reflecting on my fragile yet remarkable existence. How incredible is it to be a human standing at the threshold of the Anthropocene? A time where I can comprehend the temporariness of my existence, while simultaneously understanding the permanent impact our species can have. Steven Peck proposes that we “situate (ourselves) deeply within the cycle of life and death. (And remember that) Life matters. Death matters. Both rely on one another”, an idea that I think would greatly benefit humans living in the Anthropocene. While our existence is shaky, our impact on the earth does not have to be. We can embrace our temporariness and help reshape the earth we walk on.

Mads Perch/Getty Images

 

Works Cited

Solomon, Sheldon, et al. The Worm at the Core: On the Role of Death in Life. Penguin Books, 2016.

Peck, Steven L. “Death and the Ecological Crisis.” Agriculture and Human Values, vol. 27, no. 1, 2009, pp. 105–109., https://doi.org/10.1007/s10460-008-9189-y.

The Political Impact of Generational Shifts in Terror Management

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Humans have grappled with the terror of death for their entire existence. Instead of allowing this fear to control their lives, humans have developed numerous ways to manage this terror. One of the most utilized forms of terror management is religion. As discussed in “The Worm at the Core,” religion may have been created as a way to mitigate the fear of death. With a larger governing body providing order and a promise of something more after life, humans are able to live without death-related terror. However, in recent years, the US has seen a generational shift away from religion, as there has been a sharp increase in the number of people identifying as non-religious (In U.S.). This generational change leads to the question of whether this shift in terror management has also led to a shift in attitudes surrounding death. 

However, this shift from organized religion has been accompanied with great innovation in technology. This new technology is versatile, but has mainly furthered the quest for immortality. “The Worm at the Core” highlighted how new developments in medicine are actually ways to seek immortality and extend life. Seeing new generations subscribe to science and step back from religion suggests that reliance on science and its ability to extend life is a growing form of terror management. 

Terror management is not solely an individual matter, as individuals bring their fear of death into the work and political spheres. With a shift towards science as a form of terror management, we may also see a shift in policy. As discussed by Lynas in their piece “The God Species,” humans subconsciously lessen their responsibility for issues they deem “out of their control.” This is seen with climate change policy as politicians who identify as religious are more likely to see climate change effects as out of their control, and therefore less likely to take political action. However, with a shift towards reliance on science, politicians of younger generations may be more likely to assume responsibility for the impact of human behavior and advocate for systemic change.

Therefore, terror management is inherently tied to climate change policy. We are constantly reminded of our own mortality by our changing natural environment, and that forces us to find ways to manage this terror. By relying on science instead of an all-governing spiritual body, we may be able to create policies that lead the Anthropocene towards a healthier environment. 

Young people carry placards during a climate change march in Kyiv, Ukraine, on September 26, 2021.  Yuliia Ovsiannikova/ Ukrinform/Barcroft Media via Getty Images

 

References

“In U.S., Decline of Christianity Continues at Rapid Pace.” Pew Research Center’s Religion & Public Life Project, 9 June 2020, https://www.pewforum.org/2019/10/17/in-u-s-decline-of-christianity-continues-at-rapid-pace/. 

Lynas, Mark. “Prelude.” The God Species: Saving the Planet in the Age of Humans, National Geographic, Washington, D.C., 2011, pp. 3–13.

Solomon, Sheldon, et al. The Worm at the Core: On the Role of Death in Life. Penguin Books, 2016.

Reflections on Death and the Anthropocene

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I took this class because I’m majoring in political science and have a fondness for nature, as I live in my rural home on Vashon Island. With the understanding that this was an environmental/political class wrapped into one, hence the title “Political Ecology of Death in the Anthropocene,” I knew at the very least that it would be an interesting course. Early on in the course, it was interesting to learn about a study that explores the ramifications of people’s fear of death. In it, judges who were surveyed about their mortality issued higher bonds to prostitutes than those who were not given the survey. The surveyors concluded that the judges, when reminded of death, were more likely to retreat into what they felt was culturally correct. In terms of my own views of death, I don’t really fear death, but this study got me thinking: I think I used to be afraid of death. As a 16-year-old sophomore in high school, I was worried that I didn’t yet know what I wanted to be when I grow up and I suspect that I was unconsciously afraid of death in the same way the judges were. I had felt the need to “fit in” to society in some meaningful way, unconsciously trying to avoid thinking about death.

In political terms, I want this class to help me get the word out of the many environmental disasters we are facing, accepting them, acknowledging them, and taking action. This class can also help me understand these issues, for sometimes, my political ambitions make me forget about other environmental issues of the Anthropocene besides just the climate crisis.

Overall, even with all the doom and gloom that we have been reading and discussing in class and all the forecasts on climate change and pollution, I don’t feel sad or depressed. Maybe I’m in denial or blindly optimistic, I don’t know. Maybe I just have more faith in humanity than your average person. I know the word hope has been overused a lot, but I believe in the sincere passion exhibited by our youth. I feel that with the right political pressure and with enough organized protests, we can change the world for the better, environmentally and socially.