The climate-conscious corpse (part 1)

“God made death so we’d know when to stop.”

-Steven Stiles

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“First, it’s not a matter of if your body will produce greenhouse gases, but when and over what length of time. At one extreme, burning will release all of the greenhouse gasses immediately. At the other extreme, putting your body in a coal-forming wetland might delay the release by many millions of years. Since the problem is anthropogenic greenhouse gas emissions, the delayed release option would be the best option for addressing your concerns, since presumably anthropogenic greenhouse gas emissions won’t be a problem a few million, or even a few thousand years from now. That suggests that your best option would be to tie weights to your body and sink it deep in a cold bog (it would be best to first open up your abdominal and thoracic cavities, and also open your stomach, intestines and heart, so that there are no gas-trapping cavities that could potentially make you float).”

I miss my chats with my friend Joe Skulan. We used to talk a lot more about all manner of things twenty five years ago, before we both started families and moved away from Madison. One day back then, Joe asked me to help him prepare the fossil skeleton of a prehistoric saber-toothed cat that he wanted to mount and display at the University of Wisconsin Geology Museum. I had exactly zero paleontological knowledge or experience, but I agreed to give it a try because I liked hanging around Joe, who was and is endlessly interesting, and because I had enjoyed the introductory geology class I took in college. Joe was a patient and forgiving teacher, and it didn’t take me long to fall in love with the painstaking but exciting hands-on work and the dusty, specimen-filled museum.

The following spring, in 1988, I noticed on my walks to the museum that the grass never turned green. That summer Yellowstone National Park burned up, the Amazon rain forest was ablaze, and a little-known NASA scientist by the name of James Hansen told a Senate panel that the greenhouse effect was “changing our climate now.” The decade had already seen the four hottest years on record. I stayed on as a museum volunteer for a couple of years and got to help dig up, prepare and display the fossilized remains of several other fascinating creatures. I also got to hang out with lots of other bearded and braided folk who enjoyed drinking beer and telling stories almost as much as finding and working on old bones. I remember a conversation or two about global warming, but, like Congress, none of us did much of anything about it.

These days Joe and I don’t often see one another, but we do exchange the occasional email or Facebook message. Now, as back in the ’80s, our exchanges can be a bit lopsided. That’s not because Joe is not a good listener – he is – but because he’s a polymath and generous with his knowledge. I ask lots of questions, Joe answers at length. He has degrees in biology, geology, paleontology and geochemistry and a better-than-working understanding of several other fields, including literature, art and religion. Joe also happens to be one of the most humble and hilarious guys I know. I’ve learned a lot from him, little of it having to do with paleontology.

When I decided to write about the “coolest” or most climate-friendly ways to deal with one’s mortal remains (I’ll try to avoid the term “dispose of”), I decided to contact Joe, who is back at the UW again – this time as a curator and researcher – to see if he could recommend an expert or two who could answer some technical questions for me. I knew Joe would be able to shine some light on the subject himself. What I did not know was that he would be able to answer almost all of my questions.

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The hope cycle

“He that lives upon hope will die fasting.”

-Ben Franklin

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I was not raised Roman Catholic, or brought up in a faith tradition of any sort. Nevertheless, one Lenten season about a decade ago I gave up something significant – for good.

What I gave up was hope, but that is not the only irony in this tale, because I hold a Catholic Archbishop responsible for the fact. It was Oscar Romero’s words, printed in the program of a Protestant church I happened to attend one Sunday all those years ago, that lodged themselves in my head and heart:

“…if you need to feel hope you are courting despair, and if you court despair you’ll stop working. So try to wean yourself from this need to have hope. Try to have faith instead, to do what you can, and stop worrying about whether or not you’re effective. Worry about what is possible for you to do, which is always greater than you imagine.”

So it is more accurate to say that I gave up chasing hope or, as that secular saint Ben Franklin would put it, living by it. Granted, the kind of hope Romero was probably talking about may be more potent stuff than the hope in which most of us trade. I gather from a friend who is a member of the clergy (albeit Protestant) that scriptural hope was the assurance of prophesy fulfilled, and elevated to covenant status. In most branches of Christianity hope was, and still is, understood to be one of the fruits of the spirit. (This same friend was quick to point out that the “every-time-I-think-about-what-I-gave-up-I’ll-think-of-what-Jesus-did-for-me-and-be-grateful” conception of Lent does not come close to touching the true depth of the season. That version of Lent, I confess, had infected even my mostly unchurched mind. Lent is not about the individual believer, my friend told me; it’s about meaningful corporate action.)

At some level, however, hope is hope, and it can be a great bulwark against anxiety. As a fretter descended from long lines of worrywarts on both my mother’s and father’s side, I am both predisposed to and well schooled in the ancient art of anxiety. Growing up during the Cold War didn’t exactly help matters. Neither did the combination of poverty and parenthood in early adulthood, or almost two decades in a rocky marriage. Some people turn to alcohol or drugs to relieve anxiety, or they chase women, but I had seen how those strategies had played out in the lives of several relatives and friends. So I turned to chasing hope.

By the time I came across Romero’s words, I had become a veritable hope hound, able to sniff out the faintest whiff of it in the rubble of just about any tragedy. I took pride in my ability to detect the thinnest rays of light in the deepest, gloomiest abyss. Terrorist bombing in the Middle East with dozens maimed and killed? Maybe the news footage of bloodied children screaming for their lost parents would melt the terrorists’ hearts, I would think. Perhaps one of them would seek out the surviving victims of the attack, ask for their forgiveness and work with fellow bombers for reconciliation and healing.

You see how far gone I was: if there was a Pollyanna Association, I could have been its national director, or at least the president of the Wisconsin chapter of Wishful Thinkers Anonymous.

This sort of hope hunting lessened my anxiety in the short run but did not do much to address the sources of my fear, as you will have discovered if you have been similarly afflicted. If exposure to media is not limited, those sources are ever present. And like any medicine taken for too long or in too large a dose, hope can become a poison, leaving a body and a mind much more vulnerable to real threats. Chasing hope, as Romero says, is courting despair. Not to mention cardiovascular disease, cancer and depression.

Is there a point at which hope becomes a form of denial, too? It is easy to become so focused on the positive that you become blind to the negatives. Negatives that can kill. As we’ve seen with how Congress and many state legislatures have reacted to the climate crisis, denial can become a cancer on the body politic, too.

Chase pie in the sky, and you just might die.

Chase pie in the sky and you just might die.

But there is denial and then there is denial. The denial that has sprung from the seeds of doubt that the oil and gas industry has sown in the halls of power (and fertilized with torrents of campaign cash) has grown like kudzu. This has made it nearly impossible to get meaningful climate or clean-energy legislation passed, or international agreements inked and ratified.

And then there is the kind of denial that infects ordinary and otherwise enlightened, caring people – the kind of denial that comes from chasing hope. People waiting around for hope to fill them up are people who are not pressuring the political leaders who are being brainwashed, badgered and bribed by the dirty-energy lobby. This kind of denial may be an even bigger drag on the movement to slow climate change than the denial spread by the oil, coal and gas profiteers.

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Can we imagine a better future? On dystopias and hope

This post by Priscilla Stuckey was originally written for her blog This Lively Earth and is reprinted here with her kind permission and my photos. Priscilla’s critique of popular dystopian fiction and its role (if there is one) in meeting the climate crisis is nuanced and fair, and it speaks to many of the concerns and frustrations those of us who look to contemporary fiction for inspiration feel when we survey what appears to be a darkening literary landscape. 

A blog reader named Ray contacted me a while back to say that he shares a deep concern about climate change. In fact, he’s publishing a novel about it on his website. In his book the Arctic polar ice cap melts quickly (as we can already see) and causes more abrupt global warming than we expect. The rapid climate change leads to a collapse in agriculture, there is a surge of terrorism, and right-wing extremists stage a coup against the US government.

He was curious what I might think about his book.

I had to confess my discontent. I don’t enjoy dystopian fiction. And that’s putting it mildly. I usually don’t subject myself to it. These days, it’s getting hard to avoid, since dystopian visions always surge in popularity during a time of crisis. People sense that the world as they know it is dying, and they are frightened beyond belief—and I mean this quite literally. Climate-change denial of the extent that we have witnessed in recent years has to be fueled in part by a fear so big there is no name for it. And writers of dystopias are rising to the challenge, trying to portray our worst fears, to place them directly in our line of vision.

DSCF3889But here’s why I don’t enjoy dystopian stories. They tend to be well acquainted with horror. They often parade cruelty, showing people acting toward one another and other beings in the worst possible ways. And they may be celebrated as “manly” or “courageous,” as if staring at the worst possible version of ourselves takes a special kind of bravery. I understand the fascination with horror. I get the value of experimenting with doom and gloom. I just don’t need to hang out there.

And furthermore, as I told Ray, instead of being too hard, dystopia is too easy. Given our bedrock belief about human nature—that it is warped toward selfishness, greed, and cruelty—we find it easy to imagine ourselves acting badly. It is a whole lot harder to imagine a future where people behave with generosity and kindness, which may be why fewer stories explore these options. And why, when they do, they are labeled utopian, which means, literally, “no place,” an impossible ideal.

So I emailed Ray:

We tend to expect the worst of ourselves—one of the main themes in my book, and a pessimistic cultural attitude that I try to demystify by showing some of the history of it. But stories of coping and courage and resiliency? They seem harder to imagine.

Why show the worst in people instead of the best? I asked.

Ray responded with the excellent point that stories showing the best in people tend to conform to the hero storyline (quoting with his permission):

Tales of heroes saving the day tend to counsel complacency—somebody else, some extraordinary being, will take care of it. These tales say, (1) there, there, it’ll be all right or (2) if you’re not extraordinary, don’t bother. Dystopian fiction says, we can’t let this happen.

Point well taken. Dystopian visions can be wake-up calls—this is the road we’re on, and we’ll come to a nasty end if we don’t change course.

But I have to repeat: dystopia is not hard to imagine. With our assumptions about ourselves, tales of cruelty and deprivation and chaos are easy to dream up (if not easy to craft; they take a storyteller’s skill as much as any other kind of fiction). They are easy to imagine because we are more likely to be surprised when people are generous or kind than when they are not. I spent a good share of my new book exploring why this is true and showing how mistrusting our own human nature goes along with a jaundiced view of the rest of nature as well.

Our cynical view of ourselves no doubt contributes to a lack of imagination for addressing the climate crisis. Bogged down by pessimism, we find creative solutions immeasurably hard to fathom—in spite of the fact that we already have the technology and the know-how. We seem unable to imagine people working smoothly together over time to restructure their lives and communities, to dream up new ways of living.

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And so we fall back, as Ray suggested, on the hero’s tale, where one or two or three resourceful people outwit, outplay, and outshoot the opposition. It’s as if our imaginations can handle only a few people at a time being brave or resourceful or wise.

Writer David Sobel points out in the current issue of Orion magazine that dystopian fiction rules in teen culture. He finds a great deal of hope in it, especially when, as in The Hunger Games, young people act heroically, challenging the status quo. He lauds the genre precisely for celebrating teen heroines and heroes because in a culture like ours, where adolescents do not undergo formal initiation rituals, they need to be able to picture themselves in the big roles, tackling the big problems and changing the world for the better. He writes,

If we want to avoid the environmental catastrophes and repressive central governments pictured in current dystopian fiction, we’re going to need more adolescents willing to be heroic. . . . If Katniss and these other heroines compel us to be heroic, then perhaps these books are part of the solution.

He may be right. But we need a new storyline as well—something beyond the tale of the isolated heroine or hero.

We need a new storyline about us. All of us. About how we can work together. About how we can share—because sharing is common, not rare, in nature. About the empathy embedded in our DNA as deeply as the greed.

It will take nothing less than a new story of nature. And for this we need big imaginations, bigger than we’ve exercised so far. Big enough to imagine solving the climate crisis, not just suffering from it. Because only with imaginations that spacious will we have the energy and courage to tackle the problem itself.

Can we imagine a better future? For a change? Literally.

Priscilla Stuckey’s most recent book is Kissed by a Fox: And Other Stories of Friendship in Nature.

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