The following thought experiment will seem silly in light of all the advances in neuroscience about how the brain works. But let’s see how far we can push the conjecture toward a useful relevance.

Assume your brain is a chamber holding two kinds of spaces: filled spaces of what you know and empty spaces for what you do not know. Suppose that at times each filled space emanates a beam of bright light that, when combined with beams of light from the other filled spaces, produce an overall brilliance where the only shapes left visible in the brain are the dark cavities that this light did not reach or penetrate.

Suppose the reverse also happens (this proposed famously by psychoanalyst, W.R. Bion): Each empty space at other times emanates a penetrating beam of darkness so absorbing when combined with the beams from other empty spaces, that the only shapes left visible are the lighted cavities the dense blackness did not reach.

Think of the dark cavities that persist even in the glare of what your brain knows as what it really doesn’t know, while the lighted cavities that persist in the blackness of what your brain doesn’t know, in turn, are what it actually does know.

Now compare: The archipelago of the densely lighted and the densely darken need not correspond to the original filled and empty spaces. Indeed, the correspondence is rarely one-to-one. That is, your brain thought it knew some things which it now sees it didn’t know; and some of what it thought it didn’t know is shown now to be what it knew all along.

This thought experiment suggests that our brains, in order to move from “not-knowing” to “seeing the unknown,” requires at least moving from what we thought we knew or didn’t (those filled and empty spaces) closer to what we actually do and do not know (its cluster of lighted and darkened cavities).

If so, then this is the question: Why would anyone believe that you can shift from looking onto unknowns without knowing they are there (the notorious unknown unknowns) to seeing unknowns and knowing it, if you have not demonstrated beforehand the realization that you didn’t know what you thought you knew, you did know more than you initially thought, or both? I consider this question to be very relevant for policy and management.

I

Unlike many economists of his generation or later ones, G.L.S. Shackle was preoccupied with how economic agents make real-time decisions in situations so uncertain that no one, including agents, knows the range of options and their probability distributions upon which to decide.

In answer, Shackle produced an analysis based on possibilities rather than probabilities and what is desirable or undesirable rather than what is optimal or feasible.

For Shackle, possibility is the inverse of surprise (the greater an agent’s disbelief that something will happen, the less possible it is from their perspective). Understanding what is possible depends on the agents thinking about what they find surprising, namely, identifying what one would take to be counter-expected or unexpected events that could arise from or be associated with the decision in question. Once they think through these alternative or rival scenarios, the agents should be better able to ascribe to each how (more or less) desirable or undesirable a possibility it is.

These dimensions of possibility (possible to not possible) and desiredness (desirable to undesirable) form the four cells of a Shackle analysis, in which the decisionmakers position the perceived rival options. Their challenge is to identify under what conditions, if any, the more undesirable-but-possible options and/or the more desirable-but-not-possible options could become both desirable and possible. In doing so, they seek to better underwrite and stabilize the assumptions for their decisionmaking.

II

Let’s move now from the simplifications to a complexifying example. Consider the following conclusion from an investigation of sedentarization among Borana pastoralists:

Although in the case of this study we can speculate generally about what has prompted the sedentarization adaptation from quantitative analysis and the narratives of local residents, we do not sufficiently understand the specific institutions and information that individuals, households, and communities have utilized in their adaptation decision making. Only in understanding the mechanisms of such inter-scale adaptations can national and state governments work toward increasing community agency and promoting effective and efficient local adaptive capacity.

https://doi.org/10.5751/ ES-13503-270339

Such an admission is as rare as it is much needed in the policy and management research with which I am familiar. Thus the point made below should not be considered a criticism of the case study findings. Here I want to use the Shackle analysis to push their conclusion further.

III

At least in this example we know where to start the Shackle analysis: sedentarization’s dismal track record.

Briefly stated, what and where are now undesirable adaptations in Ethiopian pastoralist sedentarization–by government? by communities? by others?–that: were not possible then and there but are now; or were possible then and there but are not now? More specifically, where else in Ethiopia, if at all, are conditions such that those undesirable adaptations of sedentarization are now considered more desirable by pastoralist communities themselves?

If there is even one case of a community where the undesirable has now become desirable and where the now-desired is (still) possible, then sedentarization is not a matter of, well, settled knowledge.

For reasons that will be obvious, no names are given in what follows. The numbers, however, remain roughly as identified.

–Researchers estimated the annual probability of a major stretch of island levees failing ranged between 4% to 24% due to a slope failure. (Slope instability in this scenario would be caused by flooding behind the levee as well as high water levels on its water side.)

Our estimates were considerably higher than the official one, in large part because the research project relied on methodologies validated against benchmark studies.

–We presented the findings to the island’s management board. Their first and really only question was whether our estimates would be revealed to the island’s insurers.

–We had a hotwash afterwards to figure out their–how to put it?–lukewarm response:

• Didn’t they understand the upper range, 24% per annum, implied a levee breach nigh inevitable with respect to our scenario? Or to put the question to our side, in what ways did the 24% per annum estimate fall far, far short of being a failure probability of 1.0?

• But if as high as 24% per annum, why hadn’t there been a levee breach over the many decades since the last major one there?

• And what about the islands nearby? Assuming even a few of these had a similar upper range, why weren’t levee failures happening more often?

• The 4% – 24% range was with respect to annual levee failure due to slope instability only. If you add in all the levee failure modes possible (e.g., due to seepage rather than overtopping and flooding), the combined probability of levee failure would have to be higher. (But then again, what are the conditions under which the more ways there are to fail, the more likely failure is?)

• You could say one reason why levee failure there hadn’t happened–yet–was because it had been long enough. That is: a long enough period to observe levee breaches so as to form the distribution from which the 24% could be established empirically. But these levees, and worse ones nearby, had been in place for decades and decades. The burden of proof was on us, the team of levee experts, to explain why this wasn’t “long enough” or what that long-enough might actually look like.

• The levee stretch in question could be “failing to fail.” It might be that this stretch had not undergone events that loaded it to capacity and worse. (But that again: How much worse would the conditions have to be in our expert view? Just what is “a probability of failing to fail”?)

• To put all this differently, was this levee stretch on that island more diverse and more resilient (say, in the way biodiverse ecosystems are said to be more resilient) than current methods capture but which islanders better understood and perhaps even managed?

–But our most significant observation was the one none of us saw need to voice: How could we accuse the management board and islanders of being short-sighted or worse, with so much else going on challenging us, the team, to make sense of our own estimates?

The topic here is herders of livestock primarily in the African rangelands. Below are three different redescriptions of herders and their systems: it’s resiliences, not just resilience; disasters-averted are under-recognized; and notions of poverty, capitalism and borders need serious revisiting as well.

1. Resilience is a plural noun

–The opposite of the coping herder, who can only react to external shocks, is the resilient herder, who bounces back. But is that true? Both occur at the individual level, and the opposite of the individual is the collective (think: “team situational awareness”), not a different individual with different behavior.

We observed reliability professionals in critical infrastructures undertaking four types of resilience at their system level, each varying by stage of system operations:

Table 1. Different Types of System Resilience

• Reliability professionals adjusting back to within de jure or de facto bandwidths to continue normal operations (precursor resilience);
• Restoration from disrupted operations (temporary loss of service) back to normal operations by reliability professionals (restoration resilience);
• Immediate emergency response (its own kind of resilience) after system failure but often involving others different from system’s reliability professionals; and
• Recovery of the system to a new normal by reliability professionals along with others (recovery resilience)

Resilience this way is a set of options, processes and strategies undertaken by the system’s real-time managers and tied to the state of system operations in which they find themselves. Resilience differs depending on whether the large sociotechnical system is in normal operations versus disrupted operations versus failed operations versus recovered operations. (Think of pastoralist systems here as critical infrastructure.)

Resilience, as such, is not a single property of the system to be turned on or off as and when needed. Nor is it, as a system feature, reducible to anything like individual “resilient” herders, though such herders exist.

–So what when it comes to pastoralists? What you take to be the loss of the herd, a failure in pastoralist operations that you say comes inevitably with drought, may actually be perceived and treated by pastoralists themselves as a temporary disruption after which operations are to be restored. While you, the outsider, can say their “temporary” really isn’t temporary these days, it is their definition of “temporary” that matters when it comes to their real-time reliability.

To return to Table 1, herder systems that maintain normal operations are apt to demonstrate what we call precursor resilience. Normal doesn’t mean what happens when there are no shocks to the system. Shocks happen all the time, and normal operations are all about responding to them in such a way as to ensure they don’t lead to temporary system disruption or outright system failure. Formally, the precursors of disruption and failure are managed for, and reliably so. Shifting from one watering point, when an interfering problem arises there, to another just as good or within a range of good-enough is one such strategy. Labelling this, “coping,” seriously misrepresents the active system management going on.

Pastoralist systems can and do experience temporary stoppages in their service provision—raiders seize livestock, remittances don’t arrive, offtake of livestock products is interrupted, lightning triggers a veldt fire—and here the efforts at restoring conditions back to normal is better termed restoration resilience. Access to alternative feed stocks or sources of livelihood may be required in the absence of grazing and watering fallbacks normally available.

So too resilience as a response to shocks looks very different by way of management strategies when the shocks lead to system failure and recovery from that failure. In these circumstances, an array of outside, inter-organizational resources and personnel—public, private, NGO, humanitarian—are required in addition to the resources of the pastoralist herders. These recovery arrangements and resources are unlike anything marshaled by way of precursor or restoration resiliencies within the herder communities themselves.

–There is nothing predetermined in the Table 1 sequence. Nothing says it is inevitable that the failed system recovers to a new normal (indeed the probability of system failure in recovery can be higher than in normal operations). It is crucial, nevertheless, to distinguish recovery from any new normal. To outsiders, it may look like some of today’s pastoralist systems are in unending recovery, constantly trying to catch up with one drought or disaster after another. The reality may be that the system is already at a new normal, operating with a very different combination of options, strategies and resources than before.

–If you think of resilience in a pastoralist system as “the system’s capability in the face of its high reliability mandates to withstand the downsides of uncertainty and complexity as well as exploit the upsides of new possibilities and opportunities that emerge in real time,” then they are able to do so because of being capable to undertake the different types of resiliencies listed here, contingent on the stage of operations herders as a collectivity find themselves.

Or to put the key point from the other direction, a system demonstrating precursor resilience, restoration resilience, emergency response coordination and recovery resilience is the kind of system better able to withstand the downsides of shocks and uncertainty and exploit their upsides. Here too, nothing predetermines that every pastoralist system will exhibit all four resiliencies, if and when their states of operation change.

–To summarize, any notion that resilience is a single property or has a dominant definition or is there/not there or is best exemplified at the individual level is incorrect and misleading when the system is the unit and level of analysis in pastoralism.

2. Disaster-averted is central to pastoralist development

–My argument is that if crises averted by pastoralists were identified and more differentiated, we’d better understand how far short of a full picture is equating their real time to the chronic crises of inequality, market failure, precarity and such.

To ignore disasters-averted has an analogy with other infrastructure reliability professionals. It is to act as if the lives, assets and millions in wealth saved each day doesn’t matter when real-time control room operators of critical infrastructures prevent disasters from happening that would have happened otherwise. Why? Because we are told that ultimately what matters far more are the infrastructure disasters of modernization, late capitalism, and environmental collapse destructive of everything in their path.

Even where the latter is true, that truth must be pushed further to incorporate the importance of disasters-averted-now. Disaster averted matters to herders precisely because herders actively dread specific disasters, whatever the root causes.

The implications for pastoralist development end up being major—not least when it comes to “pastoralist elites,” as seen in a moment.

–Of course, inequality, marketization, commodification, precarity and other related processes matter for pastoralists and others. The same for modernization, late capitalism, global environmental destruction, and the climate emergency. But they matter when differentiated and better specified in terms of their “with respect to.” As one socialist critic said of a Marxist critic, such phenomena are “not even specific enough to be wrong”.

Just what is marketization with respect to in your case? Smallstock? Mechanized transportation? Alpine grazing? Is it in terms of migrant herders here rather than there, or with respect to other types of livestock or grazing conditions? How do the broader processes collapsed under “marketization” get redefined by the very different with-respect-to’s?

Claiming over-arching explanations are in fact empirical generalizations made across complex cases too often voids the diversity of responses and emerging practices of importance for policy and management that are modified case by case. Most important, appeals to generalized processes or state conditions diminish the centrality of disasters averted through diverse actions of diverse herders. This diminishment leaves us assuming that marketization, commodification, precarity. . .are the chronic crises of real time for herder or farmer. They, we are to assume, take up most of the time that really matters to pastoralists.

But the latter is the case only if the with-respect-to scenarios demonstrate how these broad processes preoccupy real time because herders have failed to avert dreaded events altogether. Without the empirical work showing that no disasters have been averted by pastoralists, the appeal to broad structural explanations begins to look less as a denial of human agency than the idealization of the absence of agency, irrespective of the facts on the ground.

–Let me give an example. Andrew Barry, British sociologist, reports a finding in his article, “What is an environmental problem?,” from his research in Georgia:

A community liaison officer, working for an oil company, introduced me to a villager who had managed to stop the movement of pipeline construction vehicles near her mountain village in the lesser Caucasus. The construction of the pipeline, she told us in conversation, would prevent her moving livestock between two areas of pastureland. Her protest, which was the first she had ever been involved in, was not recorded in any official or public documents.

Barry found this to be a surprising research event (his terms) and went on to explain at length (internal citations deleted) that

my conversation with the villager pointed to the importance of a localized problem, the impact of the pipeline on her livelihood and that of other villagers, and her consequent direct action, none of which is recorded or made public. This was one of many small, fragmentary indicators that alerted me to the prevalence and significance of direct action by villagers across Georgia in the period of pipeline construction, actions that were generally not accorded significance in published documents, and that were certainly not traceable on the internet. . .At the same time, the mediation of the Georgian company liaison officer who introduced me to the villager was one indicator of the complexity of the relations between the local population, the oil company, and the company’s subcontractors. . .

I believe the phrases, “managed to stop,” “would prevent her moving livestock,” “a localized problem,” “consequent direct action,” “generally not accorded significance,” and “the complexity of the relations” are the core to understanding that disasters-averted remain very real, even if not identified, let alone publicized, by outsiders preoccupied with what hasn’t been averted.

Should it need saying, some with-respect-to scenarios do specify how such phrases result from an ongoing interaction and dialectic between the wider processes and local particularities. I’d hope, though, you’d want to see details behind any such assertion first.

–So what? How does the argued importance of disasters-averted compel rethinking pastoralist development? One example will have to suffice: the need to recast “pastoralist elites.”

I recently read a fine piece mentioning today’s Pokot elites and Turkana elders in Kenya. When I was there in the early 1980s, they were neither elderly nor elites all. I’m also pretty sure had I interviewed some of them at that time I’d have considered them “poor pastoralists.”

My question then: Under what conditions do pastoralists, initially poor but today better off, become elites in the negative sense familiar to the critics of elites? The answer is important because an over-arching development aim of the 1980s arid and semi-arid lands programs in Kenya was to assist then-poor pastoralists to become better-off.

My own answer to the preceding question would now focus on the disasters averted over time by pastoralists, both those who are today’s elites and those who aren’t. It seems to me essential to establish if equally (resource-) poor pastoralists nonetheless differentiated themselves over time in terms of how they averted disasters that would have befell them had they not managed the ways they did.

Now, of course, some of the poor pastoralists I met in the early 1980s may have been more advantaged than I realized. Of course, I could have been incorrect in identifying them as “poor pastoralists.” Even so, the refocusing on disasters-averted over time holds for those who were not advantaged then but are so now.

Which leads me to the question which should be obvious to any reader: Since when are researchers to decide that time stops sufficiently in a study period to certify who among herders are advantaged going forward, let alone what are the metrics for determining such? When did the development narrative become “poor herders and farmers must advance at the same rate or even faster than advantaged ones?”

3. Pastoralist poverty (precarity), cost-shifting capitalism, and borders merit rethinking

Poverty or precarity

I want to suggest that applicability of pastoralist strategies/perspectives/approaches now extends to richer-country settings because the goalposts for poverty reduction—not necessarily for inequality—have changed and are changing.

Here’s an extended quote from anarticle on North/South inequality by sociologist, Göran Therborn. His argument about the changing levels of poverty in the midst of inequalities is a way we might want to better think about what pastoralisms bring to (other) modern societies:

The problem [the decline of extreme poverty in the South is leading to inequality increases comparable to those of the North] is that poverty, unlike survival, is always relative, and after leaving one level of poverty, you may enter another one. In a world of growing intra-national inequality, this is most likely to happen to a large proportion of the population. The progress of living conditions which has taken place in recent decades is socially very important. However, it does not make up a historical turning-point, like the increase of inequality in the Global North and the decline of international and global household inequality. ‘Poverty’ has not been abolished in the USA or anywhere in Europe, nor is relative poverty being abolished in China. Living conditions in China have improved tremendously in the past decades, but the human goalposts are moving with socio-economic development. . . .

More formally, the relatively-poor in both poorer and in richer nations remain, but they are becoming “closer-alike” in their respective precarities. This is happening—again, it’s a hypothesis—even as inequality within countries (intra-national) persists or is increasing.

Where so, I’m suggesting that some—not all or only—pastoralists may be better able than ever before to have something to say to others—some but not all—who have never been as precarious as now—whatever the absolute differences between the two groups in terms of surviving their respect inequalities.

The importance of cost-shifting capitalism

Think of capitalism as the shifting of costs of production and consumption from those who created the costs to those who didn’t. I’m not saying that cost-shifting can’t be found in other ways of life nor that modern capitalism isn’t other things as well. Cost-shifting, however, is central when I talk about pastoralists.

Start with the cost-shifting we know. Costs are shifted from the public sector to private or individual sources; profits made in high-tax jurisdictions are shifted to lower-tax ones; other taxes are avoided or evaded, thereby shifting government budgets; and “unintended” externalities are treated as correctible (by taxes, regulation, or “risk-shifting”) rather than as the huge costs shifted onto others of entrenched market activities, which are anything but unintended or unexceptional.

Cost-shifting means economic agents gain by imposing losses on others, and they gain more, the more the costs are shifted.

The upshot for pastoralists: If you want to say that pastoralists, like most everyone else, are imbricated in cost-shifting capitalism, I agree. What needs to be added, and importantly so, is that pastoralist cost-shifting differs from that of others just described—and the differences matter.

Case-in-point: Much has been made of the declining share of labor relative to capital in the incomes of advanced economies over the last decades. More, wages and productivity have become increasingly decoupled, i.e., a good deal of productivity’s contribution has shifted to capital’s share. These changes are often attributed to labor-substituting (“labor-saving”) technologies via the spread of neoliberal globalization.

Pastoralist systems are of course part of that globalization, but have the technologies been more labor-augmenting (“labor-intensive”), at least in some systems? All the lorries ferrying livestock and supplies, all the cellphones used in real time (not just for price-and-market monitoring but for mediating inter-group conflicts as well)—have they advanced labor’s share relative to capital in pastoralist incomes, broadly writ? Yes, the costs of production are shifting through these innovations, but to the disadvantage of labor?

For me, these and like questions deserve asking when capitalism takes center-stage in discussions of its multiple effects on pastoralist behavior.

Borders

The remittance-sending household member is no more at the geographical periphery of a network whose center is an African rangeland than was Prince von Metternich in the center of Europe, when the Austrian diplomat reportedly said, “Asia begins at the Landstraße” (the district outskirts of Vienna closest to the Balkans).

You can stipulate Asia begins here and Africa ends there, but good luck in making that stick for policies!

(This notion that locational borders change with-respect-to the unit of analysis would be banal, were it not for this: Both household migrants in Europe and household members in African drylands lack occupancy rights to where they live and work. No shared right of place for these people!)

Principal sources

–The Göran Therborn quote is at: https://journalofchinesesociology.springeropen.com/articles/10.1186/s40711-021-00143-0

–The Guardian quote is at: https://www.theguardian.com/environment/2021/jan/11/nigeria-cattle-crisis-how-drought-and-urbanisation-led-to-deadly-land-grabs

Barry, A. (2020). What is an environmental problem? In the special issue, “Problematizing the Problematic,” Theory, Culture & Society: 1 – 25.

Krätli, S. (2015) Valuing Variability: New Perspectives on Climate Resilient Drylands Development, London:IIED http://pubs.iied.org/10128IIED.html

—— (2019) Pastoral Development Orientation Framework—Focus on Ethiopia, MISEREOR/IHR Hilfwerk, Aachen: Bischöfliches Hilfswerk MISEREOR e. V.

Nori, M. (2019) Herding Through Uncertainties – Principles and Practices. Exploring the interfaces of pastoralists and uncertainty. Results from a literature review, EUI Working Paper RSCAS 2019/69, San Domenico di Fiesole: European University Institute

—— (2019) Herding Through Uncertainties – Regional Perspectives. Exploring the interfaces of pastoralists and uncertainty. Results from a literature review, EUI Working Paper RSCAS 2019/68, San Domenico di Fiesole: European University Institute

—— (2021) The evolving interface between pastoralism and uncertainty: reflecting on cases from three continents, EUI Working Paper RSCAS 2021/16, San Domenico di Fiesole: European University Institute

Roe, E. (2020) A New Policy Narrative for Pastoralism? Pastoralists as Reliability Professionals and Pastoralist Systems as Infrastructure, STEPS Working Paper 113, Brighton: STEPS Centre (available online at https://steps-centre.org/publication/a-new-policy-narrative-for-pastoralism/)

Scoones, I. (2019) What is Uncertainty and Why Does it Matter? STEPS Working Paper 105, Brighton: STEPS Centre.

—— https://aeon.co/essays/what-bankers-should-learn-from-the-traditions-of-pastoralism

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I

Please take the time to read the following excerpts from a very fine study by Marty et al (2022) on Maasai pastoralists in contemporary southern Kenya:

As an adaptation process, diversification brings new opportunities for some people, but can also displace risks and bring new exposures for others, acting as ‘a socially stratifying capitalist fix providing new avenues for accumulation and market penetration’, benefiting a small elite (Mikulewicz 2021, 424)’. . . .

Our results also align with recent research evidencing the increased importance of capital relations for grazing access in the context of changing land use across Kajiado (Jeppesen and Hassan 2022), which is likely to further accentuate processes of social differentiation and associated class formation dynamics. . . .

Our findings suggest that diversification tends to promote more individualized and market-based adaptation strategies, but that the drivers and ramifications of increased integration into capitalist production systems and renegotiation of production relations are complex and dynamic. Differentiated engagements with diversification in pastoral areas are not only related to changing material conditions, but also linked to ‘intangible’ dimensions, such as changing norms and values. New social differentiations emerge through the increased emphasis placed on formal education and how knowledge influences one’s position within the community and beyond (e.g. the relation to state or non-governmental actors). At the same time, other entrenched markers of differentiation persist and are crystalized through exclusionary decision-making processes and established roles, perhaps most notably gendered discriminations. The research findings thus underscore the need for climate change adaptation planning in agrarian environments to extend beyond the dominant technical focus (Eriksen, Nightingale, and Eakin 2015), by showing how adaptation processes in pastoral environments are closely intertwined within rapidly evolving socio-political and economic transformations.

Edwige Marty, Renee Bullock, Matthew Cashmore, Todd Crane & Siri Eriksen (2022): Adapting to climate change among transitioning Maasai pastoralists in southern Kenya:an intersectional analysis of differentiated abilities to benefit from diversification processes., The Journal of Peasant Studies, DOI: 10.1080/03066150.2022.2121918

I’ve left the original references in to indicate that the authors are not alone in their views–which to be clear from the outset I believe to be true as far as they go.

I want however to go further and take up the authors’ own suggestion that the adaptation processes be studied in terms of how they are now “closely intertwined within rapidly evolving socio-political and economic transformations”.

II

Let’s look at the history behind those “socio-political and economic transformations.”

Since there are many historians to choose from, allow me to take the most recent one I’ve read: Capitalism: The story behind the word, by historian of ideas, Michael Sonenscher (2022, Princeton University Press).

I believe he is well-regarded, but that doesn’t matter for what follows: There are plenty of histories of capitalist relations, any number of which usefully complicate the above quotes and indeed compel us to go further.

–Sonenscher starts by underscoring that the development of commercial societies preceded the development of capitalism. More, when the two histories, which do get intertwined later on, are distinguished from the get-go, it becomes altogether clear that commercial societies and capitalist societies were characterized by different features and path dependencies.

Most notably, commercial societies had markets induced by divisions of labor that preceded capitalist class formation. Indeed, terminology introduce after that of “commercial societies”, like “primitive accumulation,” have served to misdirect analysts away from the high degree of economic differentiation on and specialization in those societies–again prior to very introduction of capitalist relations for financing war and debt.

–Hopefully, some readers recognize that this emphasis on trade and markets, along with a division of labor that was differentiated and specialized in terms of trade routes and transactions, also characterized significant pastoralist societies well prior to the commonly narrated version of 18th – 19th century introduction of (Western) capitalism.

III

–So what? So what if these earlier commercial societies had markets and transactions for goods and services?

After all, the point underscored in the above quotes and many like them is that those earlier formations have long been superseded by capitalist relations and their accentuation/extension into what are no longer and must now be considered “former pastoralist societies.”

Really? Are we sure about that?

I can well believe processes the authors describe are going on in Kajiado, elsewhere in East Africa, and elsewhere in Africa and beyond.

What I can’t believe is that pastoralists are colonized everywhere by capitalism. You mean all (or even most?) of these people Wikipedia record are integrated in capitalist relations: “As of 2019, between 200 million and 500 million people globally practised pastoralism, and 75% of all countries had pastoral communities.”

–There are too many different types of livestock production systems, too many regional differences in the impacts of the climate emergency, too many different path dependencies historically and now into the Anthrocpocene to deny the following:

Just as researchers now talk about the varieties of capitalism, there all along were varieties of commercial societies, and among that latter were and still are pastoralist systems with their evolving–that is, with less ruptured than many think–divisions of labor, differentiations and specializations.

–But, again, so what? I have argued that pastoralisms are a global critical infrastructure. I now argue they have been one for a very, very long time in terms of their differentiation and specialization of services and opportunities to advance and change.

Related source

E. Roe (2020). A New Policy Narrative for Pastoralism? Pastoralists as Reliability Professionals and Pastoralist Systems as Infrastructure, STEPS Working Paper 113, STEPS Centre: Brighton, UK (available online at https://steps-centre.org/publication/a-new-policy-narrative-for-pastoralism/)

–The terms, risk and uncertainty, are used all the time by real-time infrastructure operators without meaning or referring to “expert probability estimates,” be they Bayesian, or based in frequencies, or recast as threats, vulnerabilities and exposure. But the operational usages of risk and uncertainty differ depending on where the operators are in the cycle of infrastructure operations and the standards of effective management at those stages.

For example, control room operators we interviewed (during their normal operations) spoke of the probability of failure being even higher in recovery than during usual times. Had we interviewed them in an actual system failure, their having to energize or re-pressurize line by line would have been described in far more demanding terms of operating in the blind, working on the fly and riding uncertainty.

–Note the phrase, “more demanding;” it is not “the estimated risk of failure in recovery is now numerically higher.”

It is more demanding because the cause-and-effect of normal operations is moot when “operating blind” (their term) in failure. What had been cause-and-effect is now replaced by nonmeasurable uncertainties accompanied by disproportionate impacts, with no presumption that causation (let alone correlation) is any clearer in that conjuncture.

What may have been the high reliability standard of preventing certain disasters from every happening has now been replaced by a requisite variety standard of effective emergency response, that is, then-and-there task demands are matched by then-and-there resource capabilities, even if only temporarily. It is true that there are urgency, clarity and logic in immediate response after failure, but they in no way obviate the need for impromptu improvisations and unpredicted, let alone hitherto unimagined, shifts in human and technical interconnectivities as system failure unfolds.

I

Once we understand that the conventional notion that infrastructures have only two states–normal and failed–is grotesquely underspecified for empirical work, the whole-cycle comparisons of different understandings of infrastructure risk and uncertainty become far more central and rewarding.

Assume a major infrastructure has witnessed systemwide operations that were normal, disrupted, restored back to normal or tripped into outright failure, immediately responded to when failed (e.g., saving lives), followed by restoration of backbone services (electricity, water, telecoms), then into longer term recovery of destroyed assets (involving more and different stakeholders and trade-offs), and afterwards the establishment of a new normal, if there is to be one.

It is my belief that what truly separates the risks and uncertainties of longer-term recovery from risks and uncertainties found in a new normal isn’t that, e.g., the politics and conflicts have altered, but rather when or if infrastructures adopt new standards for their reliability management.

This may (or not) be in the form of different standards seeking to prevent specific types of events from ever happening. We already know that major distributed internet systems, now considered critical, are reliable because they expect components to fail and are better prepared for that and other contingencies. Here each component should be able to fail in order for the system to be reliable, unlike systems where management is geared to ensuring some components never fail.

II

More has to be said, but let me leave you with a worry: namely, those commentators who assume “the new normal” is at best endless attempts at repair, where coping is the order of the day and managing for recovery no longer possible (if only because of management’s unintended consequences and the economics of coping).

From a whole-cycle approach, this reductionism is premature and thus exaggerated. In the first place, how can you have “proper pricing of risk,” if you don’t know the socio-technical system to be managed across its states of operation, the reliability standard to which it is to be managed then and there, and the risks and uncertainties entailed by subscribing to that standard for those systems? In the second place, there are of course no guarantees that the whole cycle will be spanned, but at least its format doesn’t, e.g., miss Dresden-now by stopping time at its 1945 devastation.

–It just isn’t that values about (in)equality are socially constructed. It’s that a smothering paste of statistical generalizations or macro-principles cannot stop the bubbling up and surfacing of all those contingent factors that differentiate inequalities for the purposes of really-existing policymaking and management–societal, political, economic, historical, cultural, legal, geographical, governmental, psychological, neurological, technological, religious, and more.

–So what?

The World Bank estimates over 1.5 billion people globally do not have bank accounts, many being the rural poor. Yet having bank accounts ties us into a global financialized capitalism. What, then, is to have more value? The rural poor with bank accounts or not? Integrated even more into global capitalism or not?

There are, of course, those who insist such is not a binary value choice. Many with bank accounts also work to change the upper reaches of financial capital. But there are also those aiming for the lower-reach specifics: Surely, bank accounts work in some instances and even then differently so.

–Insisting on case-by case looks to be weak beer. That is, until you realize the self-harm inflicted when political possibilities are foreclosed by a policy narrative that assumes the world is irreducibly colonized by capitalisms and their inequalities.

–I finished reading the Collected Critical Writings of Geoffrey Hill, which discussed a poet I don’t remember reading before, Ivor Gurney. Which in turn sends me to his poems, which leads me to his “War Books” from World War I and the following lines:

What did they expect of our toil and extreme
Hunger - the perfect drawing of a heart's dream? 
Did they look for a book of wrought art's perfection,
Who promised no reading, nor praise, nor publication? 
Out of the heart's sickness the spirit wrote
For delight, or to escape hunger, or of war's worst anger,
When the guns died to silence and men would gather sense
Somehow together, and find this was life indeed….

“What did they expect of our toil and extreme/Hunger—the perfect drawing of a heart’s dream?” reminded me of an anecdote from John Ashbery, the poet, in one of his essays:

Among Chuang-tzu’s many skills, he was an expert draftsman. The king asked him to draw a crab. Chuang-tzu replied that he needed five years, a country house, and twelve servants. Five years later the drawing was still not begun. ‘I need another five years,’ said Chuang-tzu. The king granted them. At the end of these ten years, Chuang-tzu took up his brush and, in an instant, with a single stroke, he drew a crab, the most perfect crab ever seen.

It’s as if Chuang-tzu’s appetite—his form of hunger—did indeed produce the perfect drawing. Gurney’s next two lines, “Did they look for a book of wrought art’s perfection,/Who promised no reading, no praise, nor publication?” reminds me of very different story, seeming to make the opposite point (I quote from Peter Jones’ Reading Virgil: Aeneid I and II):

Cicero said that, if anyone asked him what god is or what he is like, he would take the Greek poet Simonides as his authority. Simonides was asked by Hiero, tyrant of Syracuse, the same question, and requested a day to think about it. Next day Hiero demanded the answer, and Simonides begged two more days. Still no answer. Continuing to double up the days, Simonides was eventually asked by Hiero what the matter was. He replied, ‘The longer I think about the question, the more obscure than answer seems to be.’

I think Hiero’s question was perfect in its own right by virtue of being unquestionably unanswerable. In the case of Chuang-tzu, what can be more perfect than the image that emerges, infallibly and unstoppably, from a single stroke? In the case of Simonides, what can be more insurmountable than the perfect question without answer?

–Yet here is Gurney providing the same answer to each question: War ensures the unstoppable and insurmountable are never perfect opposites—war, rather, patches them together as living: Somehow together, and find this too is life.

Ashbery records poet, David Schubert, saying of the great Robert Frost: “Frost once said to me that – a poet – his arms can go out – like this – or in to himself; in either case he will cover a good deal of the world.”

I

“What am I missing when I look at poverty the way I do?,” is for me much like reading a mystery novel twice. The first time I read to find out what happened by way of what is described and evoked. The second time I read to figure out and evaluate what I missed by way of how the mystery was constructed. As Leona Toker put it, the first reading is the reading of a mystery as it unfolds; the second is about the convention(s) at work in making the mystery I read.

This implies poverty should be read at least twice, first as a policy issue and second as any such policy issue involving these rather than those conventions of issue construction: What does policy say? And then: What did we miss by way of saying it this, rather than that, way?

II

Here’s an example. Consider reports by Zimbabwe villagers:

March, 1992
“We are not yet getting food for drought relief”
“there is no body who bring us food”

April
“He has got a problem of starvation he is not working and he has got seven children.”

May
“The problem of water here is sirious so that they need borehole and their cattle are very thin because there is no grass”
“Trees die when they plant them”
“This man is a criple that he needs help, but he is very intelligent that he tries to help himself”
“She is old and she is blind and she is a widow and she does not have anyone to help her with food. No clothes no blankets. They do no have cattle to plough with this year”

June
“At present two girls have left school they are just sitted at home. They can’t get money to pay schoolfees”
“They have no food. She has a family of six children”
“They are starving”
“The cattle are dying”

What was to be done?

That depends on my—your?—two readings. The first reading is the unfolding immediacy of dire times in the village; the second is identifying the conventional responses to what is described, starting from food-for-work projects on to other relief interventions by government, NGOs, and kith and kin. (Think of the project as others have done: It is its own genre, with pre-existing modules for planning, operation, management, auditing and such.)

III

Now, back to the question: What am I missing by way of two readings?

In this case, my second reading of the above quotes came years after the comments were written and conveyed to me. Which means: What am I missing now? The response, please note, cannot be solely a fact-finding response to the obvious other question: What happened to these villagers in 1992 and after? The actual answer would have to include an analysis of how conventions governing “poverty relief” have changed there since then.

I

The Climate Emergency requires extreme measures, including but not limited to global governance for GHG removal and remediation beyond anything the world has ever seen before. Only then, the argument goes, can the long term and the green infrastructure get priority.

To lay my cards on the table, I’m more than willing to believe radical agendas are needed. This is my question, though: What other scenarios would you also expect to find but are very rarely identified in the calls for radical action?

Answers are important because there are already increasing demands for broad-based civil disobedience, sabotage, and violence to stop the Big Polluters. Against this background, why any reticence at all?

II

In answer, I can think of one very worrisome scenario–this too not sufficiently discussed–but easily assembled. To cut to the quick:

A Climate Emergency calls for global climate security. Security is what militaries do—and a well-funded military is one of the few government organizations that routinely does long-term planning and often takes that planning seriously.

And who is most ready to invest in the urgently-needed global-wide green infrastructure? Blackstone and Vanguard and the other asset management titans! Nothing, they say, would be more attractive to them than picking and choosing where to invest their trillions upon trillions in publicly supported infrastructure programs geared to reducing climate risk—because for them climate risk is, well, investment risk.

And who better than the deep-pocket departments of defense and the global asset managers to prototype and fund climate change modeling down to the grid level of the politician’s constituency? The premise here, as a realist put it, is “climate models will start to really matter when the grid scales get to the size of a congressional district.”

Accuracy need be no more be an issue at this small scale than is the continued reliance at the global scale in global climate change models of the RCP 8.5. That is a Pathway trajectory for high emissions many consider not to be realistic but still a good worse-case scenario just in case it really gets bad. Imagine then global asset titans being the first to sponsor “just-in-case-it-really-gets-bad” climate scenarios for marketing to key voting constituencies.

III

Not the radical action scenario climate activism envisions, is it? I’m not saying the above is likelier to happen than other “new governance” scenarios. I am asking you to wonder how this really-existing Climate Emergency can be acted upon via radical action, when radical action is to be undertaken by others orthogonal to the way climate activists want.

It’s one thing to call for radical resistance against the major polluting nations. It’s another thing to lay out how the next wave of environmental activism includes cadres of digital hackers ready to take on, say, Xi Jinping and the CCP. China reportedly is responsible for an estimated one-quarter of annual global GHG emissions, largely due to its massive fleet of coal-fired power stations. Where is the hacktivism ready and able to disable these plants? Or disable the real-time operations of, say, the “Big 3” credit rating agencies (S&P Global, Moody’s and Fitch) for their insanely positive ratings of the economies fueling climate change?

In what world is unprecedented global governance of the consumption and production of nearly 8 billion people easier than, say, mobilizing the Chinese proletariat of some 220 million or disrupting the operations of the Big 3 CRAs, both for the planet’s survival? Answers, I believe, are part of what we should expect to find but are not talked about—except perhaps inside the respective departments of defense and global asset managers.

So, what’s to be done?

IV

I start from the proposition that the radical action above isn’t radical enough. Those agendas stop short and end up exaggerating their cases by leaving out what’s to be pushed further.

An uncontrolled climate change globally exhibits already a large array of local coping and managing responses. We know from research that global climate change is complex, because local activities and responses are so heterogenous and diverse. We also know the large array of local cases form a distribution across which practices could emerge for local transformations, if not for scaling up.

What I am saying is that the agenda for addressing the climate emergency would establish as its benchmark the really-existing diversity of climate responses and related practices (including militancy) already underway. Now, that would be radical! Yes, more is needed by way of other-level policy and management, but the “more” would be evaluated against this benchmark and not some other even more imperfect one.

Principal sources

Afanasiev, V. and C. Di Leone (2021). “01.11 For Planetary Governance: Building Climate Knowledge Infrastructure.” Interview with a lead author of the IPCC Sixth Assessment Report, Paul N. Edwards in Strelka Mag (accessed online on January 23, 2022 at https://strelkamag.com/en/article/building-climate-knowledge-infrastructures)

Agnew, H. and R. Wigglesworth (2022). “BlackRock’s Fink rejects accusations of being ‘woke’”. (accessed online on January 23 2022 at https://www.ft.com/content/2ab11b21-9a5c-480a-acd5-097ea0bb1ff3)

Braun, B. and A. Buller (2021). “Titans: Tracing the rise and politics of asset manager capitalism.” (accessed online on January 23 2022 at ttps://www.phenomenalworld.org/analysis/blackrock-asset-manager-capitalism/ )

Buxton, N. (2021). A Primer on Climate Security: The dangers of militarising the climate crisis. Transnational Institute, Amsterdam. (This is a very informative must-read, if only because it addresses the fateful question: What if global climate change does not lead to global conflicts?)

Davis, M. (2011). “Spring confronts winter.” Editorial. New Left Review 72.

Griffith-Jones, S. and M. Kraemer (2021). “Credit rating agencies and developing economies.” DESA Working Paper No. 175. United Nations Department of Economic and Social Affairs, New York.

Sovacool, B.K. and A. Dunlap (2022). “Anarchy, war, or revolt? Radical perspectives for climate protection, insurgency and civil disobedience in a low-carbon era.” Energy Research & Social Science 86 (https://doi.org/10.1016/j.erss.2021.102416).

Transnational Institute and Trade Unions for Energy Democracy (2021). Energy Transition or Energy Expansion? New York and Amsterdam.

Wallace-Wells, D. (2021). “Climate Reparations: The case for carbon removal.” (Accessed online on January 23 2022 at https://nymag.com/intelligencer/2021/11/climate-change-reparations.html)

Highly recommended: “Blow up pipelines? Tadzio Müller and Andreas Malm on what next for the climate movement” https://podcast.dissenspodcast.de/123-climate (listen to the very end; you’ll find it moving)