The IPCC and the Melting Glaciers Story

This is a big post in two parts. The first is our take on the current story about the Himalayan glaciers. The second is a similar case of non-scientific research being passed off as ‘science’.

A story in the Sunday Times demonstrates the murky nature of the process by which ‘scientific facts’ become established in the climate debate.

Two years ago the Intergovernmental Panel on Climate Change (IPCC) issued a benchmark report that was claimed to incorporate the latest and most detailed research into the impact of global warming. A central claim was the world’s glaciers were melting so fast that those in the Himalayas could vanish by 2035.

In the past few days the scientists behind the warning have admitted that it was based on a news story in the New Scientist, a popular science journal, published eight years before the IPCC’s 2007 report.

The No Scientist has, in recent years, become something of an organ of the environmental movement, abandoning cool, rational, empirical scientific detachment for high moral tones, shrill alarmist stories, and a rather one-sided treatment of both the politics and science of the climate debate. No surprises here – we’ve covered the NS’s appalling commentary in many previous posts. What is interesting is how the partiality of science journalists exists as part of its own positive-feedback mechanism, such that oversight turns into ‘scientific fact’. So how does a journalist’s credulousness actually produce ‘consensus science’?

The original article by the celebrated New Scientist environmental correspondent, Fred Pearce was published in 1999. It reported that,

“All the glaciers in the middle Himalayas are retreating,” says Syed Hasnain of Jawaharlal Nehru University in Delhi, the chief author of the ICSI report. A typical example is the Gangorti glacier at the head of the River Ganges, which is retreating at a rate of 30 metres per year. Hasnain’s four-year study indicates that all the glaciers in the central and eastern Himalayas could disappear by 2035 at their present rate of decline.”

In 2005, the WWF, published its report, An Overview of Glaciers, Glacier Retreat, and Subsequent Impacts in Nepal, India and China. It cited Pearce’s article.

The New Scientist magazine carried the article “Flooded Out – Retreating glaciers spell disaster for valley communities” in their 5 June 1999 issue. It quoted Professor Syed Hasnain, then Chairman of the International Commission for Snow and Ice’s (ICSI) Working Group on Himalayan Glaciology, who said most of the glaciers in the Himalayan region “will vanish within 40 years as a result of global warming”. The article also predicted that freshwater flow in rivers across South Asia will “eventually diminish, resulting in widespread water shortages”.

In 2007, the IPCC cites the WWF

Glaciers in the Himalaya are receding faster than in any other part of the world (see Table 10.9) and, if the present rate continues, the likelihood of them disappearing by the year 2035 and perhaps sooner is very high if the Earth keeps warming at the current rate. Its total area will likely shrink from the present 500,000 to 100,000 km2 by the year 2035 (WWF, 2005).

This process is what we have called, ‘Chinese Whispers’, after the party game of the same name. Ambiguity, caveats, and uncertainty get removed from scientific research through citation, especially across discipline areas, and when passed between the social and material sciences. Certainty is amplified; the context of scientific research is lost, rendering it meaningless. Why is the IPCC citing the WWF as a source of scientific data, when first, the WWF is neither a scientific, nor a research organisation, but has a specific agenda, and second, when it has the work of an entire working group (WGI) dedicated to providing the ‘scientific basis’, to call upon?

The Times quotes Pearce,

The IPCC’s reliance on Hasnain’s 1999 interview has been highlighted by Fred Pearce, the journalist who carried out the original interview for the New Scientist. Pearce said he rang Hasnain in India in 1999 after spotting his claims in an Indian magazine. Pearce said: “Hasnain told me then that he was bringing a report containing those numbers to Britain. The report had not been peer reviewed or formally published in a scientific journal and it had no formal status so I reported his work on that basis.”

So Pearce apparently found the claims sufficiently interesting, even though they appeared to have no basis in science. Pearce continues:

“Since then I have obtained a copy and it does not say what Hasnain said. In other words it does not mention 2035 as a date by which any Himalayan glaciers will melt. However, he did make clear that his comments related only to part of the Himalayan glaciers. not the whole massif.”

It is not clear when, since 1999, Pearce found a copy of Hasnain’s report. We haven’t found any attempt to address his mistake. Reflecting on the error in a recent edition of the New Scientist, Pearce says,

Despite the 10-year-old New Scientist report being the only source, the claim found its way into the IPCC fourth assessment report published in 2007. Moreover the claim was extrapolated to include all glaciers in the Himalayas.

Writing on the BBC’s website, Indian Journalist, Pallava Bagla, points out that the IPCC reproduced the error,

The IPCC relied on three documents to arrive at 2035 as the “outer year” for shrinkage of glaciers.

They are: a 2005 World Wide Fund for Nature report on glaciers; a 1996 Unesco document on hydrology; and a 1999 news report in New Scientist.

Incidentally, none of these documents have been reviewed by peer professionals, which is what the IPCC is mandated to be doing.

Since Pearce’s mistake in 1999, he has written many books on the climate issue.

  • Last Generation – How Nature Will Take Her Revenge for Climate Change
  • When the Rivers Run Dry: What Happens When Our Water Runs Out?
  • Confessions of an Eco Sinner: Travels to Find Where My Stuff Comes from
  • The Coming Population Crash: And Our Planet’s Surprising Future
  • With Speed and Violence : Why Scientists Fear Tipping Points in Climate Change
  • The Big Green Book
  • Earth Then and Now: Potent Visual Evidence of Our Changing World
  • Fragile Earth: Views of a Changing World
  • Deep Jungle: Journey to the Heart of the Rainforest
  • Keepers of the Spring: Reclaiming Our Water in an Age of Globalization
  • Regis: Regional Climate Change Impact and Response Studies in East Anglia and North West England
  • Turning Up the Heat

Before his 1999 article, he penned,

  • Ian and Fred’s Big Green Book
  • Green Warriors: The People and the Politics behind the Environmental Revolution.
  • Turning Up The Heat – Our Perilous Future In The Global Greenhouse
  • Dammed, the:Rivers, Dams and the Coming World Water Crisis
  • Acid Rain (Penguin Special)
  • Turning Up the Heat: Our Perilous Future in the Global Greenhouse
  • Global Warming
  • Watershed: Collapse of Britain’s Water Supply
  • Greenprint for Action
  • Climate and Man: From the Ice Ages to the Global Greenhouse
  • Climate change impacts in the UK

It is inconceivable that as prolific a writer on the climate as Pearce can be unaware of the influence of his error. It is more than obvious that Pearce has a political agenda that exists prior to ‘the science’ he reports. This prior-ness is something we have emphasised here on Climate Resistance as fundamental to understanding the phenomenon of environmentalism: the disaster scenario is the premise of environmental politics, not the conclusion of environmental science. Once this premise is accepted, so to speak, a priori, the conclusion becomes a given; the ‘science’ is almost immaterial, it merely gives numbers to what is already given.

It does not stretch the imagination, then, to suggest that Pearce was happy to overlook the lack of scientific foundations in Hasnain’s 1999 report, and happy for the error to be amplified, and reproduced firstly by the WWF, and then by the IPCC.

Happy that is, until now. The 11 January New Scientist article, which carries his name, speaks about himself as “a journalist”, as though he had nothing to do with it.

However, the lead author of the IPCC chapter, Indian glaciologist Murari Lal, told New Scientist he “outright rejected” the notion that the IPCC was off the mark on Himalayan glaciers. “The IPCC authors did exactly what was expected from them,” he says.“We relied rather heavily on grey [not peer-reviewed] literature, including the WWF report,” Lal says. “The error, if any, lies with Dr Hasnain’s assertion and not with the IPCC authors.”

But Hasnain rejects that. He blames the IPCC for misusing a remark he made to a journalist. “The magic number of 2035 has not [been] mentioned in any research papers written by me, as no peer-reviewed journal will accept speculative figures,” he told New Scientist.

It might have been more appropriate for Pearce to use the word “me”, and accept his role in this brouhaha.

But for the moment, at least he seems to be thinking about the process he is a small part of. His latest article demonstrates the rifts that are emerging in the wake of the affair.

Glaciologists are this week arguing over how a highly contentious claim about the speed at which glaciers are melting came to be included in the latest report of the Intergovernmental Panel on Climate Change.

Glaciologists, it seems, are now at odds with IPCC chairman Rajendra Pachauri.

The IPCC’s chairman, Rajendra Pachauri, has hit back, denouncing the Indian government report as “voodoo science” lacking peer review.

Yet, clearly, following the words of Lal, about using non-peer-reviewed literature, Pachauri, on behalf of the IPCC has some serious questions to answer that are not answered by hand waving with statements about ‘voodoo science’.

One of the most frequent criticisms of climate sceptics is that their arguments lack foundation in peer-reviewed scientific literature. Yet here we see that in fact, one of the central claims made in the case for political action to mitigate climate change, had only a speculative basis in science.

Part 2

This all reminds us of a story we were working on a while ago. In Septmber 2008, Oxfam published a report called “Climate Wrongs and Human Rights: Putting people at the heart of climate-change policy”. We were unconvinced already. Humans are by definition not at the heart of any eco-centric view of the world. Moreover, the climate issue has been adopted by one-time development agencies to instead emphasise not developing as the most ‘progressive’ course of action for the world’s poorest people.

In failing to tackle global warming with urgency, rich countries are effectively violating the human rights of millions of the world’s poorest people. Continued excessive greenhouse-gas emissions primarily from industrialised nations are – with scientific certainty – creating floods, droughts, hurricanes, sea-level rise, and seasonal unpredictability. The result is failed harvests, disappearing islands, destroyed homes, water scarcity, and deepening health crises, which are undermining millions of peoples’ rights to life, security, food, water, health, shelter, and culture. Such rights violations could never truly be remedied in courts of law. Human-rights principles must be put at the heart of international climate change policy making now, in order to stop this irreversible damage to humanity’s future.

In our view, Oxfam had given up on the very concept of industrial and economic development as fundamental conditions of political development. Thus poorly conceived ideas about “human rights” had been married with climate change alarmism, to produce a chimera that expressed even greater intellectual poverty than its parents. We began looking at the claims made in the report, and tried to establish where they had come from. For a part-time, unfunded project such as Climate Resistance, this proved to be simply far too time-consuming, and other things were happening, such as the UK’s Climate Change Bill was being put (shoved) through Parliament.

We began compiling a list of the claims made by Oxfam, with the intention of asking them to show what their basis for them was. For instance, in the quote above, Oxfam say that scientific certainty exists about the relationship between the carbon emissions of industrialised countries and floods, droughts, hurricanes, sea-level rise, and seasonal unpredictability that they have, allegedly, produced. We didn’t think that this was an appropriate emphasis of “scientific certainty”. Where had it come from?

What attracted our attention most, however, was this claim

According to the IPCC, climate change could halve yields from rain-fed crops in parts of Africa as early as 2020, and put 50 million more people worldwide at risk of hunger. [Pg. 2]

We looked to see if it was true. All we could find was this.

In other [African] countries, additional risks that could be exacerbated by climate change include greater erosion, deficiencies in yields from rain-fed agriculture of up to 50% during the 2000-2020 period, and reductions in crop growth period (Agoumi, 2003). [IPCC WGII, Page 448. 9.4.4]

Oxfam cite the IPCC, but the citation belongs to Agoumi. The IPCC reference the paper properly:

Agoumi, A., 2003: Vulnerability of North African countries to climatic changes: adaptation and implementation strategies for climatic change. Developing Perspectives on Climate Change: Issues and Analysis from Developing Countries and Countries with Economies in Transition. IISD/Climate Change Knowledge Network, 14 pp.

There is only limited discussion of “deficiencies in yields from rain-fed agriculture” in that paper, and its focus is not ‘some’ African countries, but just three: Morocco, Tunisia, and Algeria. It is not climate research. It is a discussion about the possible effects of climate change. All that it says in relation to the IPCC quote, is that,

Studies on the future of vital agriculture in the region have shown the following risks, which are linked to climate change:

  • greater erosion, leading to widespread soil degradation;
  • deficient yields from rain-based agriculture of up to 50 per cent during the 2000–2020 period;
  • reduced crop growth period;

Most interestingly, the study was not simply produced by some academic working in some academic department. Instead, it was published by The International Institute for Sustainable Development (IISD). According to the report itself,

The International Institute for Sustainable Development contributes to sustainable development by advancing policy recommendations on international trade and investment, economic policy, climate change, measurement and indicators, and natural resource management. By using Internet communications, we report on international negotiations and broker knowledge gained through collaborative projects with global partners, resulting in more rigorous research, capacity building in developing countries and better dialogue between North and South.

Oxfam takes its authority from the IPCC. The IPCC report seemingly takes its authority from a bullet point in a paper published by an organisation with a declared political interest in the sustainability agenda that was the brainchild of former Canadian Prime Minister Brian Mulroney in 1988. (Take note: Conservatives are often behind the advance of the sustainability agenda, in spite of claims that it’s a left-wing phenomenon).

That the IPCC is citing non-peer-reviewed, non-scientific  research from quasi governmental semi-independent sustainability advocacy organisations must say something about the dearth of scientific or empirical research. The paper in question barely provides any references for its own claims, yet by virtue of merely appearing in the IPCC’s reports, a single study, put together by a single researcher, becomes “consensus science”.

The situation is simply insane. The IPCC are cited as producers of official science, yet they appear often to take as many liberties with the sources they cite, as those who cite the IPCC – such as Oxfam – go on to do. To ask questions about this process is to stand against ‘the consensus’, to be a ‘denier’, and to be willingly jeopardising the future of millions of people, and inviting the end of the world.

The popular view of the climate debate and politics is that the IPCC and scientists produce the science, which politicians and policymakers respond to, encouraged by NGOs, all reported on by journalists. But as the case of the glacier and North African water studies show, this is a misconception. Science, the media, government, and supra-national political organisations do not exist as sharply distinct institutions. They are nebulous and porous. They merge, and each influence the interpretation and substance of the next iteration of their own product. The distinction between science and politics breaks down in the miasma.

If this process could be mapped, it would be no surprise to us if it was discovered that the IPCC was be found citing itself through citing NGOs and Quasi-NGOs, and other non-peer-reviewed, not scientific literature. This is the real climate feedback mechanism. Sadly, we have no time and no resources for such a survey, as much as we’d like to.

But would it be necessary to ‘debunk’ the IPCC in this way? Maybe not. We can deal with the arguments on their own terms, after all. We have argued here on Climate Resistance that whatever the evidence or strength of the science with respect to the claim that “climate change is happening”, the political argument about how to respond to climate change depends too heavily on the notion that “failure to act” is equivalent to producing a disaster.

To re-iterate our fundamental point, the problem with much of the argument emerging from the sustainability camp – as the report cited by the IPCC who are cited by Oxfam surely is – is that its premise is political, not scientific. That is to say again than the ‘politics is prior’ to the science. It may well be the case that the region that the study focussed on faces increased droughts, and that, historically, agricultural output in those regions vary as rainfall varies, and that rainfall is declining. But this is not the whole story.

If indeed, they are at all true, the claims made in the report, the IPCC and Oxfam, are only significant if we assume that mankind is impotent to address the water problems they describe. But the North African region covered by the study has a coast, lots of sunshine, and a lot of land. Indeed, the area is being considered for a huge solar-energy project that could power much of Europe and the region, and so its water problems could be answered by the development of large-scale desalination infrastructure. The only problem is capital. So it is somewhat ironic that the lack of capital available to provide such a project with momentum is not the subject of Oxfam’s report.

Painting Pictures of Poverty

It’s Oxfam. Again. Some people have been a little confused about our ‘attacks’ on Oxfam. Why would we want to criticise nice people who are trying to do good?

We are interested in the ideas which Oxfam use to understand and explain the problems they hope to answer. Intending to good is one thing. The ideas being to put into practice are another. Here is an example of bad ideas in action,

Oxfam America is proud to participate in an exciting project bringing together artists and activists from around the world, each doing their part to illustrate how climate change is affecting poor communities right now.

Oxfam America’s Climate Change on Canvas project commissioned the following picture by ‘painting activist’, Ashley Cecil.

Announcing the completion of the commission, the groups website informs that,

“I realized that farming is hard these days because of changing temperatures, but it’s often the sole survival for people in rural areas,” says Cecil. “It’s hard to feed a family when you can’t farm.” This struggle inspired one of the painting’s most striking elements: the long trail of dust that streams from one woman’s empty bowl. “I wanted to show that the women are not harvesting crops the way they had hoped,” Cecil explains. “They’re holding a bowl of dust, because this is what they’re left with—burnt, dry dust, dry branches… In other words, what we’d expect to see is not there.”

It is a shame that oil paintings do not carry a bibliography of the research they cite. As we pointed out previously, Oxfam’s claim that climate change is driving the poor in Bangladesh ‘further into poverty’ is not born out by the statistics which show steady increases in agricultural production, yields per hectare, GDP per capita, in spite of climate change.

She believes that Americans need to do more to tackle the crisis, even if it’s just by making small changes to their lifestyle. “The first piece is education,” she says. “Whether it’s though statistics, words, or images—whatever turns on that light bulb for someone, and makes them act.”

It’s hard to understand how a painting explains how a ‘small change in lifestyle’ will positively influence the lives of the world’s rural poor. It won’t hydrate the contents of the women’s bowls. It won’t irrigate their fields.

Cecil continues on her own website.

Oxfam America is just one of many Oxfam International affiliates who will be creating canvases for this project. Similar works of art will travel from all over the world—created by professional artists, unknown artists and members of developing communities—to be exhibited at the UN conference, representing a unified global movement around climate change and poverty. This piece will go to Poland and come back to the US where Oxfam plans to use art as a mobilization tool around climate change in 2009.

‘Art as a mobilization tool’? Just as both Oxfam and Cecil fail to explain how small adjustments to lifestyles are equivalent to a gift of fertility to the soils tended by the poor, they fail to explain how an image can create a positive engagement with a political idea. Can images do that? How?

Images such as Cecil’s don’t’ ask us to understand the complex economic, social and political interactions throughout the world, and how and why the poor are excluded from them. They only ask us to respond to the image emotionally. We are supposed to feel the women’s pain. But in asking ‘how can we make it better?’, we are only really asking how we can make ourselves feel better, so that we can feel and be less guilty. That’s the limitation of ‘art’ depicting poverty as a tool of ‘mobilization’ (manipulation), because that is the limitation of emotional engagement with images.

Cecil and Oxfam are keen to tell you how to make yourself feel better, nonetheless. It’s those ‘small changes to lifestyle’ (though many are urging ‘drastic action’) that are your salvation. Plus, no doubt, a small contribution payable monthly by standing order.

Back to the criticism of our criticism of Oxfam…

It is our belief that Oxfam’s increasingly shallow campaigns reflect the organisation’s difficulty in understanding development and poverty, and the relationship between them. In other words, it seems to have lost its purpose. This is a reflection of a wider political phenomenon, of which the predominance of environmentalism is a symptom. We seem to have forgotten why we wanted development in the first place. It is as if the lifestyles depicted in Cecil’s painting were to be aspired to, were there just a little more rain. Development is a bad thing. It stops rain.

If we were to add a city skyline into the background of Cecil’s painting it might ask a very different question of its audience. Why are people living like that, with such abundance in such proximity? Of course, in reality, many miles separate the two women from any such city, but the question still stands; there is abundance in the world, and there is the potential for plenty more. Yet Oxfam have absorbed the idea from the environmental movement that there isn’t abundance. This changes the relationship between development and poverty from one in which development creates abundance into one in which development creates poverty; it deprives people of subsistence. But really, the city (not) behind the two women could organise the infrastructure necessary to irrigate the parched landscape, the delivery of fertiliser, and a tractor. The field could be in full bloom, in spite of the weather. The two women could be wealthy.

Oh no, says Oxfam. That’s not sustainable.

Why should ‘sustainability’ be Oxfam’s concern? If, as we discussed in the last post, pits full of human excrement are an immediate end to the problems of poverty, why not have an ‘unsustainable’ solution to the immediate problem of poverty? And so on to the next ‘unsustainable’ form of development. And the next. And the next. And the next. Few of us still burn wood in our houses for heat. Yet we didn’t run out of wood. Unsustainable developments on top of unsustainable developments has made the world more sustainable. The process is sustainable, even if the mode at any given instant isn’t.

Oxfam seem to be making a role for themselves where they are able to dictate a mode of existence which is ‘sustainable’. This is a departure from the arrangement in which they were a means to an ends – solving poverty. Now, it seems, the means is the ends. Oxfam’s very purpose seems to be to purpetuate itself – it’s focus on development sacrificied for its own sustainability, the poverty it is responding to increasingly its own intellectual vacuity.A behemoth, searching the dark for its own purpose.

The myth of sustainability is that it is sustainable. The truth is that drought and famine have afflicted the rural poor throughout history – before climate change was ever used to explain the existence of poverty. Limiting development to what ‘nature’ provides therefore makes people vulnerable to her whims. Drought is ‘natural’. Famine is ‘natural’. Disease is ‘natural’. They are all mechanisms which, in the ecologist’s lexicon are nature’s own way of ensuring ‘sustainability’. They are checks and balances on the dominance of one species. To absorb what Hitler called ‘the iron logic of nature’ is to submit to injustice, if famine, drought and disease characterise it. We can end poverty, but not by restricting development. Yet that seems to be Oxfam’s intention. That is why we criticise it.

“Environmental Justice” – a Fiction

Oxfam, with the Climate Justice Program and Advocates for International Development are running a competition.

We are calling on lawyers, academics and law students worldwide to put forward the strongest legal case possible to demonstrate that rich countries’ greenhouse-gas emissions are violating the human rights of people in developing countries

The group want entrants to base their imaginary case on the fictional victims of climate injustice in the made up country ‘Algoria’. (Al-Gore-ia. Geddit?)

The complaint (etc.) should:
1. identify the plaintiffs, which may be the State of Algoria, and/or any of its citizen(s) or other groups, whom you consider could have a valid cause of action under international law;
2. identify the defendant State(s), which should be an actual State or actual States;
3. specify the remedy or remedies sought; and
4. set out the arguments for any of these obligations that you consider are enforceable before that forum.

The intention of the competition is ‘to emphasize the international obligations of states, stimulate innovation and progress in international law addressing climate change, and to bring public attention to the urgency of the matter’. But once again, it is more Oxfam’s intellectual poverty than a meaningful understanding of poverty, inequality and injustice that is revealed by its campaigning. Take, for example, the words of Oxfam’s Kate Raworth,

When vulnerable communities have tried to use human rights law for climate justice, it has thrown up major weaknesses. It’s extremely difficult for people in poor countries to identify who to sue, how to prove the injury done, or even where to bring their case.

The first thing that Kate needs to understand is that there is no such thing as ‘climate justice’. It is meaningless. Justice for the climate? Justice from the climate? Justice to the climate? Justice of the climate? Justice with the climate? It makes no sense. Justice does not exist between objects in the world, nor between objects and people. Justice (or injustice) exists between, and only between people. We can conceive of civil or social justice and criminal justice because, as concepts, they assume that people bear responsibilities to others.

Oxfam wish to construct the idea of ‘climate justice’ in order to establish the idea that acts are transmitted through the environment and inflicted on others. But this is nonsense. None of us can aim our actions at another through the environment in the way we can aim a gun at another, or to rob them, as is understood through the concept of criminal justice. Neither can we select groups, and oppress them, exploit them, or deprive them of what they need through the environment, as can be understood through the concept of social justice. In both these conceptions of justice, the way one party acts on another is direct. We can explain how an act of aggression is inflicted upon people. We cannot do the same thing with the climate. It is impossible to substantiate the claim that any climate event or change is the consequence of anthropogenic climate change. Even if it could be demonstrated that climate change had caused a particular problem, the ‘crime’ that the ‘victim’ is the subject of is not defined by the action of the perpetrator, but by the status of the ‘victim’. If I were to somehow make it rain more on your house it would annoy you. But the drains would carry the water away. If I were to make it rain less on your house, you’d probably thank me. That same ‘act of aggression’, inflicted on someone who, we must assume, has enjoyed a ‘stable climate’ (even though no such thing exists anywhere), but who existed in a society which could not extend such benefits to him, might cause him harm.

Oxfam asks its imaginary legal team to consider that,

Last week, you read an article in the Algoria Times reporting the Algorian Environment Minister as saying that, “We’re going to suffer massively from climate change. It’s already happening and undermining the human rights of our people. I blame the developed world. They’ve got to stop dragging their feet, reduce their emissions and pay up for their past profligacy. If they can’t come up with a fair negotiated deal at the UN by the end of 2009, we should take them to court instead to make them do it.”

The second thing Raworth needs to understand is that the climate does not give people rights. Accordingly, the climate cannot take their rights away. Just as ‘justice’ describes acts between moral actors, rights are given by people to themselves. The ‘right’ to a stable climate is a nonsense because it is not something which can be given by anyone to another any more than the weather can be controlled. Someone entitled to a ‘stable climate’ has as much a complaint about a natural shift in climate as he does about a hypothetical anthropogenic one. In both cases his complaint is identical – his rights have been trampled upon. But who is he going to take his complaint about an ‘act of god’ to? How would the court trying Oxfam’s fictional case under ‘international law’ (whatever they think that is) determine and make a distinction between ‘natural’ and anthropogenic shifts in climate, resulting in the injured party’s loss of a ‘right’ to a stable climate?

Oxfam’s morality play is set in

Algoria (an imaginary country) is a small, mid-latitude, developing country. With high mountain regions in the north, the majority of its population live in the mangrove-fringed fertile coastal plain to the south, mostly making their basic living from small-scale agriculture and fishing, benefiting from the glacier-fed rivers. Some progress has been made towards achieving the Millennium Development Goals, with notable reductions in cases of measles and maternal mortality. Significant expenditure is planned, with the help of international development assistance, to provide clean water and basic sanitation facilities for the 60% of the population with no access to them. But about 40% of the population still live on less than one US dollar a day, and over 25% of children under five are underweight.

Their conception of development is somewhat skewed. It asks for rights and ‘justice’ for people who make a ‘basic living’ from ‘small scale’ agriculture. The problem is that where justice is in greater supply, people no longer live such lifestyles. People who expect, and demand, and fight for justice and rights do not expect, demand or fight for ‘basic lives’ and for ‘small scale agriculture’. This is because there is nothing about ‘basic lives’ and ‘small scale agriculture’ which creates justice and rights. On the contrary, basic lives are an injustice; people deserve more. What is more, people whose lives are consumed by small scale agriculture necessarily lack the material means to organise themselves to demand and to create justice and rights. Oxfam’s ambitions to provide things such as ‘basic sanitation’, for example, miss the point. It is as if they believe it can be possible for there to be poverty and ‘justice’. To anyone with any sense of justice, this is a contradiction.

Progress, in Oxfam’s story, for example, is understood as ‘reductions in cases of measles and maternal mortality’ and ‘basic sanitation facilities’. This is not progress. Progress is the eradication of measles and maternal mortality (or as good as), and the provision of advanced – not basic – sanitation. ‘Basic sanitation’ is a pit in the ground full of shit. That is not progress. Progress is civil infrastructure. Why isn’t Oxfam arguing for sewers and piped water, and for roads, and factories, and businesses, and power stations?

It is curious that while Oxfam celebrates ‘basic lives’, it aims to ‘stimulate innovation and progress in international law addressing climate change’. That kind of ‘innovation’ and ‘progress’ are neither.

In this strange world of Algoria, development is impossible (it causes climate change) and progress is a zero-sum game (our ‘profligacy’ is their poverty). It is in this fantasy world that Oxfam’s conception of ‘environmental justice’ is invented.

Oxfam celebrate basic lives, and basic sanitation. Meanwhile, it turns anyone with more than basic sanitation who lives more than a basic life into the culprits of a ‘climate crime’. The result is that it tells people in the developing world, and the industrialised world how they ought to live, and what they ought to expect. Oxfam has ceased to be a development charity, and has become an undevelopment charity.

Who's the Basket Case, Oxfam?

There’s an advert for Oxfam running on UK TV at the moment that caught our attention. It is most odd.

[youtube eQK6ODxDfDY]

The little old lady and her friends seem to be vomiting at injustice, thereby making the world a better place. In a way, this almost represents the depths to which Oxfam have sunk in this campaign. It is as if they were marketing a product that would solve injustice in the same way that certain products soothe the effects of excess stomach acid after overindulgence. In other words it seems as though they want you to engage with the concept of injustice as though it is something which affects you personally. It makes you vomit. Hand over your cash, and we’ll get rid of it for you.

Here is another Oxfam film, where they appear to have persuaded passers-by to confess their carbon-sins. Again, a remedy for overindulgence.

[youtube mC_2gZJ0d04]

As we have reported before, Oxfam presents itself as an agency through which problems in the world can be defeated, yet often they take a curiously anti-development line. A recent Oxfam report recommended that developing countries promote ‘traditional lifestyles’ as a means to combating climate change. In recent years, and in the light of the climate crisis, Oxfam has redefined ‘poverty’ and ‘injustice’ in environmental terms.

For example, Oxfam have their own campaign to stop the new coal-fired power station at Kingsnorth, the site of this years Climate Camp. 

Coal or renewable? The old way, or the new. We head right back to dirty energy with E.ON’s Kingsnorth. We destroy our chances of avoiding a climate catastrophe and let climate change push poor people deeper into poverty. Or we innovate and start a clean energy revolution. Now is the time to choose.

You’d have thought, wouldn’t you, that a development agency would be in favour of power stations, both here, and in the developing world. But it seems they are more interested in ‘traditional lifestyles’.

Another Oxfam video shows what kind of lifestyle this is, in the context of climate change. After telling us that every year a third of Bangladesh’s land is flooded, and that ‘climate change is making the situation worse’, we hear Sahena’s story.

[youtube WqYgDGy8Z4M]

On you tube, the film’s blurb tells us that

The annual monsoon rains in Bangladesh are getting heavier and more unpredictable — last year’s floods were the worst in decades, affecting nine million people…

We were wondering how true is was that climate conditions in Bangladesh were getting worse, and less predictable. Here in the UK, the weather has never been ‘predictable’. Why should it have ever been any more predictable in Bangladesh?

The data relating to the extent of flooding in Bangladesh is very sparse. In fact, we spent nearly two days searching for it. If you know of such data, we’d be grateful if you could direct us to it. There also didn’t seem to be much long term data relating to the effect of floods on mortality, nor of damage done in terms of cash value. 

There have been some tragic events in Bangladesh, which is, after all, the region most prone to flooding than any other. But there doesn’t seem to be any basis for the claim that floods are getting heavier because of climate change, nor that conditions are less predictable. It appears that the dictum ‘climate change will be worse for the poor’ has been used without regard for facts. It looks as though Oxfam have done little more than to look for people who are particularly vulnerable to climate (climate which, as it happens, has always been hostile and highly variable) to make their claim. It must be true that if ‘climate change will be worse for the poor’, and ‘climate change is happening’ then the poorest people in the poorest region must make the best case for Oxfam’s climate campaign. The image of the poor farmer, struggling to help her community defend itself against the conditions it suffers as a consequence of Western profligacy is second to none.

But just how bad are things getting because of climate change, in Bangladesh? There must be some data which shows just how terrible the conditions that we are inflicting upon them have become. It should be easy to show just how bad life for farmers already experiencing climate change has become.

Except it isn’t.

[All data: United Nations Food and Agriculture Organization, except GDP ($US per capita, constant prices): IMF]

This graph shows various trends in Bangladesh, relative to their levels in 1961, (and 1980, in the case of GDP). The amount of arable land has indeed slightly diminished (8% between 1961 and 2007), yet rice production and yield has increased substantially. Meanwhile, the population has increased nearly three-fold.

So, yes, clearly there is an extent to which climate conditions have affected life in Bangladesh. But we cannot say, as Oxfam has, that climate change has pushed people further into poverty. We might be able to attribute an 8% of the loss of agricultural land to flooding. And it may even be because of climate change. But this does not seem to have made life worse for Bangladeshi rice farmers (who account for 75% of agricultural production), who have meanwhile been able to realise a three-fold increase in production from a 30% increase in land area.

We can think of two ways to explain this. Firstly, the increase in population itself. In spite of claims that ‘overpopulation’ risks tipping the world into catastrophe, many hands make lighter work of big projects, such as farming, and recovery from disaster, even in Bangladesh – one of the most densely populated countries. Secondly, contrary to Oxfam’s desire to see poor people locked into traditional ways of life, industrial methods of production increase crop yields.

The worst possible strategy for Bangladeshi farmers would be to return to ‘traditional lifestyles’, and reduce their population. Oxfam’s campaign would likely cause far more problems than it can attribute to climate, let alone climate change. 

This graph is by no means the whole picture. We’re not statisticians, so we may have made fundamental errors interpreting and presenting the data. What we were interested in was the claims endlessly repeated by the likes of Oxfam that things are getting worse, and worse, and worse in the developing world because of climate change, because of us. Nor are we saying things are rosy in Bangladesh, and that we should not be concerned about it, and the problems it faces.

But there is a difference between being concerned about a place and milking a developing region for the kind of capital Oxfam wants to extract from it. It’s shallow campaigns reduce the understanding of development problems to a kind of us-and-them, victims-and-perpetrators morality tale, where we inflict acts of violence on the Bangladeshi poor through the ‘environment’. While there is a good argument that the West has in many respects, failed poorer regions, often in its own interests, it is not the case that this issue can be understood in such black and white terms. It also forgets that Banglashis have made their own progress, but wants you to forget about it, so that it can capitalise on the images of victimhood that it creates, in order to elevate itself as their saviour, with your cash. It wants you to think that Bangladesh is a basket-case, and that you are responsible for it, and for sorting it out.

Oxfam have resorted to environmental language because they simply cannot conceive of development in any other terms. It is their intellectual vacuity which takes them here. Understanding development –real development – is impossible for Oxfam, because it doesn’t give them a role. It celebrates ‘traditional lifestyles’ because lifestyles in industrial society lead to the kind of politics that leaves Oxfam voiceless. It needs victims. And it needs culprits. Without them, it is cashless.

It is Oxfam which is the poverty stricken basket case.

Backwards to the Future

Oxfam was once a charity set up to provide famine relief. It was hard to criticise without looking a bit mean. It is now a gigantic international NGO which influences the direction of policy towards and within the developing world. Like many other organisations, it has found a new way of arming itself by capturing anxieties about climate change. Where once there were ambitions for people in the third world to enjoy Western standards of living, now the voice of the voiceless instead celebrates the primitive lifestyles that the worlds poorest people suffer.

Africa should make more use of the skills of its nomadic peoples to help combat the challenges of climate change, the aid agency Oxfam says.

There are many ways to enjoy traditional culture. But, for example, when people in the UK have finished dressing up as vikings, and anglo-saxons, or reconstructing historic battles, they go back to their (slightly embarrassed) families in warm homes that are connected to mains water and electricity, in cars, on roads, and they return to jobs on Monday mornings. Traditional ways of life should be the stuff of museums, days out, hobbies, history lessons, and slightly weird obsessive people. There is nothing good – not even ‘sustainability’ – in primitive lifestyles. Primitive lifestyles mean dead babies, short and painful lives, a near total absence of justice, hard manual labour, child labour, disease, poverty, famine. The very things Oxfam aimed to abolish, it now seems to celebrate. Such is the logic of relativism.

It can be nice, educational, and fun to visit theme-parks, or read books, and all of that stuff, especially for families. It can raise interesting questions about the development of political ideas such as ‘state’ and rights. Why, though, would anyone want to actually live that kind of life? And for all the ‘rights of indigenous people’ and ‘preserving dying cultures’ rhetoric which emerge from the likes of Oxfam, shouldn’t the important thing be the right of such people to choose whether they want to live primitive or contemporary lifestyle? If you want to live in a mud hut, away from roads, water and power, we at Climate Resistance wish you all the best, and that you enjoy your experiment. But isn’t Oxfam doing it’s own ‘cultural imperialism’ thing here, and isn’t it more than a bit colonial? We wouldn’t accept such conditions. So why should we imagine that any other human wouldn’t want what we want – homes, running water, heat, transport, job prospects? Are cultures so different?

The UN climate panel predicts Africa will be hit hard by climate change in the next century, with tens of millions facing food and water shortages as rising temperatures are exacerbated by more droughts, floods and rising sea levels.

Let us assume the UN are right. Will the lives of nomadic people be better in the face of an unpredictable climate if there are roads, irrigation, running water, hospitals and all that stuff, or without? It’s got to be easier being a nomad if you can get the bus -or, shock horror, buy a van – when you’re bored of being a nomad.

Oxfam’s legitimacy on the world stage, and its role is entirely founded on the idea of there being an excluded voiceless people and forces in society which exclude them. There is nothing wrong with campaigning for change. But Oxfam would be impotent without voiceless victims to speak for. It needs a constituency, or it is redundant. Were the lives of the poor to be transformed such that they became politically and economically powerful, under the logic of Oxfam’s climate campaign, it would need to regard them as the criminals in the picture of the world they have painted. Instead of arguing for factories, roads, infrastructure (all the things which made Western lives better) Oxfam uses climate change to create the idea of victims and culprits, in an argument for ‘sustainablity’ over development. The tragedy is that the only thing it will sustain is poverty… And Oxfam. It claims that natural disasters are happening because of Western lifestyles, when in reality, natural disasters happen because of a lack of development. Oxfam stopped being a charity when it started telling people how they ought to live, rather than campaigning for equality.