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Monday, September 21, 2026

 

The smoke of capitalism

Indonesia fires

Each year, the islands of Indonesia witness colourful apparitions, oscillating between red and yellowish-brown hues demarcating the geographical locations of tropical forest fires. For nearly a month between August-September, Indonesia consumed the smoke of capitalism through forest fires and exported it to neighbouring countries without their consent. In the fires’ aftermath, tropical forests were converted into monoculture plantations, dominated by oil palm. Corporate and state occupation, facilitated by the fires, forms part of the circuit of capital accumulation within this commodity infrastructure.

During the 1960s, about 80% of Indonesia’s territory was covered in forest. However, the country experienced the world’s highest rate of deforestation, triggered by fires and illegal logging. Land became an asset that could not be removed; transforming it into a productive commodity required a regime of exclusion. By the beginning of the 21st century, Indonesia had lost 12 million hectares of tropical forests. 

Various companies and groups have monopolised Indonesia’s forest, controlling 60 million of a total of 130 million hectares. Corporate control of forests includes Forest Concession Rights covering 25 million hectares granted to 303 companies, and Industrial Plantation Forests (HTI) covering 10.1 million hectares granted to 262 companies. Furthermore, oil palm plantations cover 12.3 million hectares and are controlled by 1605 companies, while mining concessions covering 3.2 million hectares are controlled by 1755 companies, highlighting extreme inequality in land control.

Forests have been regarded as state assets since the Dutch colonial government implemented domein verklaring (free state domain), which stipulated that all land for which no one could prove ownership was state property. The transition towards forestry capitalism is becoming increasingly evident. Its primary driver is extensive extractivism through forest-based collective violence as a form of accumulation by dispossession within the state’s version of development. This is all designed to ensure the capitalist territorial logic of power remains constantly interconnected and interwoven. The smoke from forest fires marks the start of this process.

There is no safe haven, as anger mounts among Indonesia’s 280 million people, as well as in neighbouring countries forced to endure the export of unwanted haze. Responsibility has once again been shifted onto the individuals who suffering, rather than those fuelling the fires. This reveals the limitations of capitalist climate policy and explains why neoliberal solutions are so out of step with the scale of the crisis: safety must not interfere with profitability. That contradiction is resolved by shifting responsibility back onto the citizens who breathe in the smoke — the first touch of the palm oil capitalist economic cycle.

The impact of climate change remains a subject of considerable debate. This is a capitalist scheme: fossil fuel industry-funded disinformation and dependence on palm oil create political uncertainty while simultaneously ensuring the occurrence of forest fires in Indonesia. Palm oil is found in half of the products sold in supermarkets and in biofuels. About 50% of the world’s supply is grown in Indonesia, mostly on large plantations. Government land concessions granted to palm oil companies, totaling 22 million hectares, cover a third of Indonesia’s agricultural land, not to mention independent plantations operating under different land concession schemes.

Forest fires, which are used to clear land for oil palm plantations, demonstrate the importance of a rules-based global order. If rules can be bent, suspended or selectively interpreted whenever strategic interests demand, we are entitled to ask: whose order is this, and whose interests are ultimately served by these rules, such that fires become part of the global supply chain for certain commodities?

Following the occurrence of forest fires in Indonesia, there is a possibility that land use changes may be legalised through the implementation of Ministry of Forestry Regulation No. 448 of 2020. This particular regulation designates “authoritative land” under the forest area release policy scheme, thereby rendering them legally permissible for oil palm, food crops or mining activities. Moreover, in the event of a forest fire occurring in a production forest area, the designation of a “coordinated land” can facilitate its conversion to oil palm or food crop plantations. Both these factors suggest that forest fires are state-sponsored, as a straightforward and cost-effective method of land clearance.

Indonesia is the fourth-largest emitter of greenhouse gases, surpassed only by China, the United States, and the European Union. This significant contribution to global emissions can be attributed to several key factors, including substantial deforestation, frequent peatland fires and extensive coal usage. In Indonesia, the access of mining oligarchs and palm oil tycoons to policy-making, government insiders, financial institutions and opinion leaders is facilitated by the state and public officials. These entities are lauded by an international community mesmerised by the illusory image of development and growth. Within the context of a capitalist rent-seeking economy, this dynamic is seen as fundamental for capital accumulation.

The process by which less developed or peripheral countries, such as Indonesia, are steered towards integration into the neoliberal system has been shown to result in deforestation and chronic ecocide. These countries become locked into a relationship of dependency with “developed” nations and the international financing of the global economy, caught in a debt trap and lopsided trade agreement. The maximisation of production of extracted primary commodities, such as palm oil and coal, extracted from tropical forests across the planet, including in Indonesia where the prices of these non-value-added goods are kept low, serves to reinforce global supply chains despite causing environmental and social damage.

Below we will examine how the palm oil industry is embedded within capitalism — a process that begins with forest fires. Indonesia accounts for as much as 55% of the global palm oil market. Palm oil represents projects that will always exist as a defensive measure, hiding behind nationalism and economic development to remain part of the global supply chain of neoliberal capitalism, while securing policies they desire within the Roundtable on Sustainable Palm Oil (RSPO), Indonesian Sustainable Palm Oil (ISPO) and COP forums.

The concept of high conservation value is regarded as a Trojan horse of deceit, employed by palm oil companies to mislead unsuspecting communities and governments. This is done to meet the controversial assessment criteria of the RSPO and ISPO as a form of pseudo-conservation within the sustainability criteria for palm oil. The outcome is that palm oil companies gain access to North American and European markets. These standards offer a certain degree of transactional flexibility, adapted to prevailing local, national and regional political directions shaped by neoliberal policies. Through agreements such as the European Free Trade Association (EFTA), these countries aim to import only “sustainable” palm oil at lower tariffs. But what sort of “sustainability” can be offered by a commodity production system that begins with the burning of tropical forests and peatlands — the lungs of the world?

Under President Prabowo Subianto (2024–29), Indonesia has become a major force within the global capitalist system in producing palm oil and minerals such as coal and nickel, even though its domestic policies are admired even by some nationalist left-wing circles. The government’s response to palm oil resulting from forest fires will invariably feature nationalistic rhetoric about the economy and job creation, while also invoking Indonesia’s territorial integrity. What we are witnessing today is the consequence of public policy choices, not the supposedly neutral forces of the market or technological change. To speak of a natural or pre-political economic system is a profound misunderstanding of historical and social reality.

Following in the footsteps of his predecessor, President Joko Widodo or Jokowi (2014–24), Prabowo has never been willing to disclose land data, particularly regarding oil palm plantations and mines, as required by the Supreme Court in 2017, as well as Indonesian Law No. 14/2008 and a decision by the Public Information Commission No. 057/2015 to disclose the names of landowners, locations, land areas and maps of the regions — including landowners affected by fires. How can we prevent forest fires, improve the climate and reduce emissions, if the factors causing the damage are ongoing? Forest fires as a climate disaster represent an epic battle against smoke, a stark manifestation of global neoliberal corporate criminality and state capitalism.

How do those responsible for forest fires evade Indonesian law? Corruption, collusion and cronyism are rife, creating systemic impunity between corporations, particularly palm oil companies, and the state. This is facilitated by regulations protected by the House of Representatives and enforced by the police and military. There is also a lack of organised resistance and action against deforestation and the palm oil industry. We are confronted with the central issue of climate change, inextricably linked to the development of palm oil plantations that have been constructed on a foundation of capitalism and further enhanced by imperialist elements, resulting in the preservation of extinct species. The haze from forest fires blurs the landscape, creating a faint silhouette.

The damage caused by those who set forest fires with impunity is severe. This is further compounded by the spatial concentration of companies competing for concession licences and the subsequent flow of capital, thereby establishing a mutually beneficial relationship that is challenging to dislodge, particularly when major corporations support campaigns for local, national and even presidential elections as part of their corporate strategy.

Electoral democracy and regional autonomy, achieved through the 1998 reforms, conceal another side to campaign financing: one that bypasses strict regulations on corporate political spending and opens the door to virtually unlimited spending and undisclosed “black money,” which dominate Indonesia’s current political system — a system in which the palm oil and mining oligarchies wield immense influence. A palm oil tycoon can outspend millions of people to control their political future.

During the 2019 presidential election, a “palm oil is good” campaign emerged, backed by Jokowi’s incumbent administration. As in 2024, Jokowi faced off  in 2019 against Prabowo — a former military general with a history of human rights violations and a business owner who controls thousands of hectares of land in Indonesia, particularly in Kalimantan. Prabowo finally won in 2024, with Gibran Rakabuming — Jokowi’s eldest son — as his running mate. Jokowi and Prabowo are much the same: both are backed by tycoons who operate large-scale land holdings for oil palm plantations and mining across Indonesia under various company names. Consequently, any moratorium is nothing but a paper tiger, while continuing land reform and deforestation serves merely as a populist slogan.

Prabowo is a fan of oil palm, which he refers to as a “miracle crop” and strategic national commodity. He is intent on expanding oil palm cultivation in Papua beyond the current level, which has already reached 250,000 hectares. He states the claim oil palm causes deforestation is a false and cruel accusation, as oil palm is also an evergreen tree and no different from other forest trees.

Fuelled by antek asing (foreign agent) rhetoric, the harassment of activists and civil society organisations is set to continue. This has become a favoured tactic of Prabowo’s administration to discredit critics and counter public sentiment regarding foreign aid in the wake of natural disasters, citing nationalism and national resilience as justifications. This term emerged when floods and landslides struck Sumatra in 2025 as a result of deforestation and expanding oil palm plantations, leaving thousands dead and hundreds of thousands affected. 

However, during the 2026 forest fires — when the effects of smoke had already reached neighbouring countries such as Malaysia, Singapore, Brunei and the Philippines, and amid fears of international threats and sanctions — assistance to extinguish fires from Japan and Malaysia was finally accepted. Furthermore, Prabowo is reviving the colonial term londo ireng (Black Dutchman), thereby importing a dangerous authoritarian logic that trades democratic accountability for loyalty tests and targets critics in the media, including those questioning the government’s defensive response to these forest fires.

Indonesia has responded to the forest fires with a spirit of adaptation, viewing them as an inevitable disaster to be weathered to ensure investment flows in promptly. Furthermore, the farcical measures to tackle the fires — such as using manual fire extinguishers and even the president’s suggestion to use cassava flour — along with allowing children to remain in school so that the president’s “Free Meal Nutrition” scheme, which has caused tens of thousands of food poisoning cases, can continue to run, have enraged the people. The forest fires have exposed the limitations of capitalist climate policy as a palliative for a “normality” that must be dismantled, and illustrate why neoliberal solutions are out of step with the scale of the emerging crisis.

In tackling forest fires, Prabowo appointed Haji Isam — a palm oil tycoon and mining oligarch — as head of the Kalimantan Forest Fire Extinguishing Task Force. However, following public controversy, this was changed to a private entity appointed as a technical adviser, which also provided operational funding for firefighting amounting to US$500,000. As well as controlling thousands of hectares of coal mines in Kalimantan with a turnover of 400,000 tons a month, Haji Isam owns 17,000 hectares of oil palm plantations in South Kalimantan and 22,782 hectares in East Kalimantan, and is currently expanding into Papua. 

Haji Isam is a business owner who purchased 2000 excavators from China to clear tropical forests and peatlands in Papua for Prabowo’s 2.25 million-hectare “food estate” project, intended for rice production for food and sugarcane for bioethanol. However, these commodities may change, as both will struggle to be productive given Papua’s climate and soil conditions. They are likely to result in failure similar to the one million hectare food estate during the Jokowi era. Consequently, the alternative scenario would be to replace them with oil palm, under the pretext of producing bioethanol and reducing dependence on fuel imports, while also appealing to nationalist sentiment, as Indonesia has set a target of 20% bioethanol (E20) in petrol by 2028 and projects energy self-sufficiency.

A total of 25 palm oil holding companies are owned by prominent figures within the palm oil industry, 20 of which are listed on the stock exchange. These companies continue to successfully obtain capital by issuing shares. Financial institutions have provided substantial capital to palm oil conglomerates controlled by these tycoons over the past two decades, through direct lending and by underwriting the shares and bonds sold to investors. Key banks providing palm oil financing are the Oversea-Chinese Banking Corporation (Singapore), CIMB Group and Malayan Banking (Malaysia), Bank Negara Indonesia and Bank Mandiri (Indonesia), Credit Suisse (Switzerland), Rabobank (Netherlands), BNP Paribas (France) and Citigroup (US). Consequently, financial capital has supported the palm oil industry, and as the land for these plantations is acquired through the clearing or burning of tropical forests, it indirectly contributes to forest fires, the smoke from which returns without provoking any significant outrage against Indonesia.

Neoliberalism’s crisis, particularly after the 2008 economic crash, has further strengthened the search for alternative state approaches to accumulate the fruits of production through state intervention and control, in the form of state corporations or state-owned enterprises (SOEs). The relationship between the state and the mode of economic production has become increasingly close. The state no longer merely acts as a regulator through legislation, but also features as a player in economic production activities. To accommodate the palm oil sector, in 2025 Prabowo established an SOE called PT Agrinas Palma Nusantara, led by a military general, which controls 1.7 million hectares of palm oil plantations — an area set to expand, partly through the reclamation of forest areas, including those burnt or deliberately set alight.

Its resource wealth is not an intrinsic or natural quality, but a constellation of materialities, relationships, technologies and discourses that must be harmonised to make it a viable investment. At present, we urgently need to scrutinise the political and legal structures that amplify and protect capital at the expense of communities and forests. If elected officials fail to establish ecological justice, the common good and equality before the law, then it matters little who wins the presidential, parliamentary or local elections, because an oligarchy is far easier to create and maintain when insulated from political pressure. We must wait to see how these fires will end but, in the meantime, we have every right to be concerned about the direction Indonesia is heading without its tropical forests. The fires have scorched the lungs of the Earth and the smoke is already in our lungs.

Frans Ari Prasetyo is an independent researcher, planner and photographer whose work explores landscape politics, spatial planning and grassroots movements in Indonesia. His research focuses on the political ecology of land use, infrastructure development and the struggles of marginalised communities, including youth movements, underground collectives and rural populations affected by state and corporate development projects.

Sitting on a time bomb

Paradise wildfire

Knowledge and concern about the climate crisis has grown exponentially in the past 25 years. But not among ultra-conservative and fascist political forces such as Donald Trump’s MAGA (Make America Great Again) movement in the United States, Alternative for Germany (AfD) and Reform UK in Britain.

In his infamous United Nations speech a year ago, Trump denounced global heating as the “biggest scam in world history.” Since his re-election, Trump has withdrawn the US from the Paris Accords, closed offices and programs dealing with climate change, terminated dozens of experts working on global heating and, crucially, withdrawn billions of dollars aimed at mitigating the effects of climate change. 

But here is the irony: the US has been the site of hundreds of climate disasters. Among the best-known are Hurricanes Katrina and Sandy and the wildfires that hit Malibu and Paradise in California.

Hurricane Katrina and Sandy

Hurricane Katrina, in August 2005, was one of the most destructive natural disasters in US history. In New Orleans, the disaster significantly worsened when levees and floodwalls failed, allowing water to flood about 80% of the city. The human consequences were enormous.

More than 1800 people died, while hundreds of thousands were displaced from their homes. Many people could not evacuate before the storm and the disaster exposed major inequalities in income, housing, transport and emergency assistance access. Katrina caused about $108 billion in damages and made hundreds of thousands of homes uninhabitable.

Hurricane Sandy affected the Caribbean and eastern US in October 2012. As it approached the northeast, the storm became extremely large and interacted with other weather systems. New Jersey and New York experienced the most serious impacts.

One of Sandy’s greatest dangers was its enormous storm surge. Seawater flooded coastal communities and large parts of New York City, including streets, road tunnels and subway tunnels. Airports were flooded, transport networks were disrupted and about 8.5 million people lost electricity. At least 650,000 homes were damaged or destroyed. Sandy caused 147 direct deaths across the Atlantic basin, including 72 in the mid-Atlantic and northeast.

The storm demonstrated the vulnerability of densely populated coastal areas. Damage was particularly serious as Sandy affected some of the country’s most economically important urban areas.

Paradise wildfire

The Paradise wildfire, officially called the Camp Fire, began in northern California on November 8, 2018. Extremely dry vegetation, low humidity and powerful winds allowed the fire to spread at extraordinary speed through Butte County. 

The town of Paradise, which had a population of about 26,000, was directly in its path. Residents were ordered to evacuate, but the fire’s speed caused severe congestion on the limited roads leading out of town. Paradise was devastated. 

The Camp Fire ultimately destroyed more than 18,000 structures and killed at least 85 people, making it California’s deadliest and most destructive wildfire. Entire neighbourhoods were reduced to ashes and thousands of residents lost their homes and possessions

The disaster highlighted the vulnerability of communities located near forests and other fire-prone vegetation. California’s dry climate creates wildfire risks, but hotter conditions and prolonged drought can dry vegetation further, contributing to severe fires spreading rapidly.

The Camp Fire also raised questions about electricity infrastructure, evacuation planning and building in high-risk areas. Paradise has since become an important example of the challenges involved in rebuilding communities after wildfire disasters.

Malibu wildfire

Southern California experienced a major disaster at the same time as the Camp Fire: the Woolsey Fire. Beginning on November 8, 2018, the fire spread through Los Angeles and Ventura counties before reaching Malibu and the Pacific coast.

The Malibu fire received huge publicity because it affected the property of celebrities such as Miley Cyrus, Gerard Butler, Kim Kardashian and Robin Thicke. Kardashian and partner Kanye West employed a private firefighting company to hold off flames while they fled to another property in LA.

Strong winds and extremely dry vegetation helped drive flames rapidly through the Santa Monica Mountains. About 295,000 people were ordered to evacuate as communities came under threat.

The Woolsey Fire burned about 96,949 acres and destroyed more than 1600 structures. Three people were killed, and many homes in and around Malibu were destroyed or damaged. The fire burned large areas of natural habitat and parkland.

The disasters demonstrated that wildfires are not only an environmental problem but a major social and economic threat. Expanding development in fire-prone landscapes means more people and properties are exposed when fires occur.

Root cause

The increasingly destructive heatwaves, droughts, floods, hurricanes and wildfires in the US are not just “natural phenomena” nor simply the result of global heating. They are the result of an interaction of both, combined with the reckless actions of US capitalism.

Hurricanes are natural phenomena, as are drought, fire and extreme rainfall. But the social catastrophe that follows them is neither wholly natural nor politically neutral. It arises from the interaction between a warming climate and a society organised around private accumulation, fossil-fuel consumption, speculative property development and profound inequalities of wealth and power.

Global heating is changing the physical conditions under which US society operates. At the same time, capitalists continue to construct houses, infrastructure and entire communities in places increasingly exposed to fire, flooding, extreme heat and rising seas.

Profits from development are appropriated privately, while substantial portions of the risks are eventually transferred to the public through firefighting costs, disaster relief, infrastructure reconstruction, subsidised insurance and emergency intervention. What appears after as an unforeseeable natural catastrophe can therefore be understood as the predictable outcome of particular relations between capital, land and the state.

Global heating and extreme weather

Across North America, record high temperatures are increasingly common relative to record lows. The Intergovernmental Panel on Climate Change (IPCC) concluded that climate change is already contributing to more frequent and intense extreme events across the continent and projects further intensification of heatwaves, extreme storms and wildfire activity.

The relationship with rainfall is somewhat more complicated but equally important. A warmer atmosphere can contain more water vapour, creating the possibility of heavier rain. This does not mean everywhere becomes wetter. Indeed, parts of western and southwestern US are experiencing increased aridity. Climate change can intensify apparently opposite extremes: heavier downpours in some circumstances, more severe drying in others.

Nor does climate change “cause” every hurricane in the simplistic sense sometimes implied in popular discussion. Tropical cyclones existed before industrial capitalism. But warmer oceans, increased atmospheric moisture and rising sea levels alter the environment in which hurricanes occur. Consequently, a storm striking a coastline whose sea level has already risen can produce greater flooding than an otherwise equivalent storm would have in an earlier climatic period.

A Marxist analysis need not exaggerate or simplify the science. Indeed, it benefits from doing precisely the opposite. The point is not that every US disaster can be individually blamed upon global heating. It is that capital accumulation has altered the background climatic system upon which human civilisation depends, changing the probabilities and potential severity of numerous hazards.

Fossil capitalism and climate change

The common terminology of “human-induced climate change” is scientifically correct but socially incomplete. Humanity in the abstract did not industrialise the world through collective democratic decision-making. Fossil-fuel dependence developed within particular systems of production and relations of power.

The industrial capitalism of the 19th century was coal-powered. Oil became central to the automobile, aviation, petrochemical and military economies of the 20th century. Natural gas became another pillar of industrial production, electricity generation and domestic consumption.

Enormous corporations accumulated capital through extracting, processing, transporting and selling these fuels. States constructed roads, airports, suburban infrastructure and military systems around abundant fossil energy.

The climate crisis is therefore inseparable from fossil capitalism: an economic system in which capital accumulation became historically intertwined with fossil energy.

This does not mean ordinary consumers have no environmental impact. US citizens drive cars, heat houses and purchase carbon-intensive commodities. But consumer behaviour occurs within infrastructures inherited from previous rounds of investment.

A worker who must commute 30 miles because affordable housing is distant from employment does not exercise the same power over the climate system as a corporation deciding whether to invest billions in new fossil-fuel production. To treat both as individual “carbon footprints” dissolves radically unequal economic power into an imaginary community of equally responsible consumers.

Capitalism also creates a structural obstacle to adequate climate action. Individual firms must compete, generate returns and protect accumulated investment. Fossil-fuel reserves, refineries, pipelines, power stations and associated infrastructure represent enormous quantities of capital. Rapid decarbonisation threatens to strand some of those assets.

The transition required by climate science consequently confronts powerful owners for whom continued fossil-fuel exploitation is not an ideological abstraction but the basis of profit. The climate crisis reveals a contradiction between the requirements of indefinite capital accumulation and the ecological conditions required for stable human societies.

Wildfires: Where climate and property meet

Wildfire demonstrates this contradiction with unusual clarity. Fire is an ancient ecological process. Many North American ecosystems evolved with periodic burning. Indigenous peoples deliberately used fire to manage landscapes long before European colonisation. It would therefore be absurd to claim that global heating invented wildfire.

What climate change alters is fire weather. Rising temperatures increase evaporative demand, dry vegetation and soils, and can extend periods during which landscapes are combustible. But climate is only one side of the equation. The other is development.

US metropolitan growth has increasingly pushed housing into the wildland-urban interface: landscapes where houses and infrastructure encounter forests, grasslands, chaparral and other combustible vegetation.

This expansion is driven partly by population growth, but also by the political economy of land. Developers purchase peripheral land, obtain planning permission, subdivide it and transform it into a commodity whose value may increase enormously once houses can be constructed upon it. Ecological risk is converted into a property market.

This process generates a remarkable contradiction. The qualities that make such locations commercially attractive — the forest, hillside, canyon, mountain view, privacy or apparently untouched landscape — may be precisely those that increase exposure to wildfire. Nature is simultaneously marketed as an amenity and encountered as a hazard.

Climate change intensifies the contradiction. A development model constructed around historical expectations of fire frequency now operates in a climatic regime in which extreme fire weather is becoming more dangerous in many US western regions. The physical landscape changes, but the imperative to realise value from land continues.

Mike Davis and the political economy of Malibu

Few US intellectuals understood this relationship more than the late historian and urban theorist Mike Davis. In Ecology of Fear, Davis deals with the interlinked issues of wildfires and urban expansion. 

Long before the present succession of climate, Davis argued Southern California’s spectacular disasters revealed the political economy concealed beneath the language of natural calamity. His work provides an exceptionally useful starting point for understanding the US today. Climate change has made Davis’s analysis not obsolete but more urgent.1

In his celebrated and deliberately provocative chapter, “The Case for Letting Malibu Burn,” in Ecology of Fear Davis attacked the conventional representation of Southern Californian wildfire as an unpredictable natural tragedy. He documented the long history of fire in the Santa Monica Mountains and emphasised that Malibu’s susceptibility to burning was hardly a secret. 

Yet expensive residential development repeatedly expanded into this hazardous landscape. Fire destroyed property; public resources were mobilised; houses were rebuilt; development continued.

Davis interpreted this not primarily as individual foolishness but as political economy. Wealthy communities possessed the economic and political capacity to demand extraordinary protection for private property. Firefighting resources, infrastructure, insurance arrangements and disaster assistance helped make settlement possible in places where the underlying ecological risks remained severe.

Davis saw affluent settlements in the hills partly as landscapes of social separation — places whose exclusivity offered distance from the working-class and racially diverse metropolis below. He argued that development in hazardous areas was sustained through various forms of public subsidy and protection.

His argument is sometimes caricatured as saying that wealthy people’s houses should simply be allowed to burn. That misses its political purpose. “Letting Malibu burn” was a provocation intended to expose the irrationality of a system that repeatedly socialised the costs of protecting highly valuable private property built within a known fire ecology.

Who benefits? Who carries the risk?

Developers receive profits when land is converted into housing. Landowners receive increased property values. Financial institutions receive mortgage interest. Affluent purchasers obtain desirable homes.

Yet when catastrophe arrives, firefighters, municipal authorities, state agencies and federal disaster programs intervene. Roads must be maintained for evacuation, utilities repaired, emergency shelters opened and ruined infrastructure reconstructed. Private accumulation thereby generates public obligations.

Davis contrasted this lavish protection of valuable hillside property with the hazards experienced by working-class inhabitants of Central LA. Poorer residents might inhabit overcrowded or inadequately maintained buildings where mundane structural fires posed persistent dangers. Their disasters lacked the spectacular imagery of flames sweeping across Malibu hillsides and frequently attracted fewer resources and less political attention.

This is the class geography of disaster.

From wildfires to urban conflagration

Davis’s warning has acquired still greater significance as settlements penetrate combustible landscapes. He anticipated the possibility of a “post-suburban fire regime”: a situation in which development and changing environmental conditions produced catastrophes exceeding the familiar category of wildland fire.

This concept helps explain why the wildland-urban interface matters so greatly. Once flames or embers enter dense settlements, houses themselves become fuel. Wooden structures, fences, garages, cars, vegetation and other combustible materials can transmit fire through neighbourhoods. What begins as wildfire can become urban conflagration.

Climate change and suburbanisation therefore interact rather than operating as separate causes. Climate change can produce hotter and drier conditions favourable to extreme fire. Property development places more structures within reach of those fires. Infrastructure introduces additional ignition sources. Once communities ignite, the built environment can amplify destruction.

The result is a chain of causation connecting the global atmosphere to the mortgage market.

The class politics of adaptation

Disaster is also profoundly unequal after it occurs.

A wealthy household may possess comprehensive insurance, savings, several vehicles and alternative accommodation. Its members may have flexible employment allowing them to evacuate early.

A poor household may have none of these advantages. Renters may lose possessions without possessing adequate insurance. Low-paid workers may lose wages when businesses close. Homeless people and outdoor workers are exceptionally exposed to extreme heat and smoke.

Even evacuation assumes resources. Instructions to “leave immediately” mean something different to a household with two cars, credit cards and relatives elsewhere than to somebody without a vehicle or enough money for a hotel.

Climate inequality therefore cannot be measured solely by those whose house physically encounters the hazard. Class determines the capacity to anticipate, escape, absorb and recover from catastrophe.

The same principle operates with heat. Air conditioning can transform lethal outside temperatures into an inconvenience, but only for those who can afford it. A construction worker, farm labourer or delivery worker encounters heat as an occupational hazard precisely because their labour must continue under conditions from which wealthier people can retreat.

Capitalist society distributes environmental vulnerability through the labour market and housing market long before the hurricane arrives or the temperature record is broken.

Trumpism and climate denial

Trump’s politics represents an unusually aggressive defence of the fossil-fuel economy. Trump has repeatedly attacked climate policies, promoted increased oil and gas exploitation and portrayed environmental regulation as an obstacle to prosperity. In September, for example, he attacked Britain’s net-zero policies while urging greater exploitation of North Sea oil and gas.

This is not merely rhetorical climate scepticism. It has been translated into state policy. In February, Trump’s Environmental Protection Agency (EPA) rescinded the 2009 Greenhouse Gas Endangerment Finding and eliminated the federal greenhouse gas emissions standards for highway vehicles that depended upon it. The administration described this as the largest deregulatory action in US history.

The administration’s argument should be represented accurately. It maintains that the Clean Air Act does not provide the EPA with the statutory authority claimed for these regulations and argues the regulations impose enormous economic costs without materially affecting global climate change.

A Marxist interpretation, however, asks whose conception of “cost” dominates such calculations.

Environmental regulation imposes visible costs upon particular corporations and consumers today. Climate damage produces costs distributed across society and across decades: destroyed homes, higher insurance premiums, failed crops, damaged infrastructure, firefighting expenditures, heat mortality and disaster reconstruction. 

Deregulation therefore appears to “save” money by shifting costs from capital onto society, workers, governments and future generations.

The Trump administration’s relaxation of vehicle-efficiency requirements illustrates this conflict. Government estimates associated with the weaker standards indicate lower initial vehicle costs but substantially greater fuel consumption and carbon emissions between now and 2050.

Trumpism consequently does more than deny or minimise climate science. It translates the immediate interests of fossil-fuel production and carbon-intensive accumulation into a populist political language: cheap petrol, consumer freedom, energy dominance and opposition to supposedly elitist environmental regulation.

Its success among sections of the working class cannot simply be dismissed as stupidity. Decades of neoliberal restructuring have made many workers suspicious of policies whose costs they are expected to bear. A badly designed transition can close a refinery, raise household energy costs or eliminate industrial employment while leaving corporate wealth untouched.

The left cannot answer right-wing climate politics simply by demanding sacrifice from ordinary people.

Climate politics and green capitalism

A Marxist climate program must instead confront ownership and class power.

Market mechanisms alone are inadequate when investment decisions controlling energy, transport and housing remain dominated by private profit. Carbon pricing may alter incentives, but a sufficiently rapid transformation requires huge planning and investment: renewable electricity, transmission networks, public transport, building insulation, resilient infrastructure and the managed retreat of development from locations that cannot reasonably be defended.

Such policies immediately raise distributive questions. Who pays? Who owns the new energy infrastructure? What happens to fossil fuel workers? Who decides where housing is constructed? Should developers profit from hazardous land and subsequently transfer disaster costs to the public?

A socialist response insists that decarbonisation cannot be achieved by making poorer households absorb the costs while leaving concentrated wealth intact. Workers leaving fossil industries require guaranteed employment, retraining, pensions and regional investment.

Public transport and energy-efficient housing need to provide material improvements rather than moral instruction. Adaptation needs to prioritise vulnerable communities rather than simply defending the most expensive property.

This is the substance behind the idea of a just transition. Without redistribution, climate policy can become another form of austerity. With redistribution and democratic planning, decarbonisation can become part of a wider transformation of everyday life.

Disaster capitalism and nature

Karl Marx described capital as possessing an extraordinary drive towards expansion. Competition forces firms to accumulate, innovate and enlarge production. Historically, this produced enormous rises in productive capacity.

But capital treats nature as a free input or waste repository. The atmosphere became, in effect, a free dumping ground for carbon generated by industry. The bill for that historical externalisation is now arriving.

The irony is that capitalism creates new commodities from the crisis it helped produce: private firefighting, air filtration, climate-controlled buildings, insurance products, carbon markets, disaster reconstruction and new adaptation technologies.

Those with sufficient money can purchase more protection while those without experience climate change directly. A society may become simultaneously richer in commodities and less secure ecologically.

Davis’s importance lies in understanding this process spatially. Capital does not merely exploit nature; it reorganises landscapes. It determines where factories, roads and suburbs appear, which neighbourhoods receive investment and which populations inhabit hazardous environments. Environmental catastrophe has a geography produced through previous rounds of accumulation.

Paying for the climate crisis

The rising incidence and intensity of extreme weather in the US cannot be understood through meteorology alone. Anthropogenic global heating is altering the climatic background, increasing extreme heat and heavy rainfall and contributing to more dangerous fire weather in substantial parts of North America.

But climate hazards become social disasters through decisions about land, housing, infrastructure and investment. This is where Marxist analysis adds something essential.

The central question is not whether climate change exists. It is who produced the emissions, who profits from the economic system that generated them, who is exposed to the consequences and who will be required to pay for adaptation and reconstruction.

Wildfires make these contradictions dramatically visible. Fossil-fuel combustion contributes to a hotter and, in many western US regions, more fire-prone climate. Property capital simultaneously extends development into combustible landscapes.

Private actors realise profits from development while public institutions assume substantial responsibility for protecting and rebuilding endangered communities. The wealthy generally possess greater resources to escape and recover, while workers and poorer communities absorb disproportionate social consequences.

Trumpism offers one response to this crisis: defend fossil capital, weaken environmental regulation, expand extraction and present continuing carbon-intensive capitalism as economic freedom. It has political power partly because liberal climate politics has too often failed to demonstrate how decarbonisation can improve rather than diminish working-class living standards.

Davis offered a radically different way of seeing the problem. His genius was to look at a burning hillside and see not merely flames and vegetation but class relations, property values, state power and urban history. The landscape itself contained a history of political choices.

His analysis has become more relevant as the climate warms. What he described in Malibu can increasingly be recognised elsewhere: private development advancing into hazardous territory, enormous resources mobilised after predictable catastrophe, and reconstruction preparing the conditions for another cycle.

The phrase “natural disaster” consequently conceals the most important question. Nature supplies the hurricane, drought, heat or fire, but society determines what stands in its path.

What society for a warming planet?

The climate crisis is therefore ultimately a struggle over what kind of society will inhabit a warming planet.

One possibility is an increasingly fortified capitalism in which wealthy communities purchase protection, insurance retreats from unprofitable territories, public money repeatedly rescues private property and the poor are left increasingly exposed to heat, flood and fire.

Another would treat energy, housing, transport and adaptation as matters of democratic planning rather than opportunities for accumulation.

Global heating has transformed that choice from an abstract ideological dispute into a material necessity. Fires, floods and heatwaves are warnings not merely about atmospheric chemistry but about a social order whose pursuit of endless accumulation is colliding with ecological limits.

Davis’s radical insight was that catastrophe exposes the normally hidden organisation of society. In the age of global heating, the US is receiving that lesson with increasing frequency: the climate may produce the hazard, but capitalism determines much of the vulnerability — and class determines who will most likely pay the price.

Phil Hearse is a veteran revolutionary socialist, a member of Britain’s National Education Union and a supporter of Anti*Capitalist Resistance

  • 1

    Much of this article is based on Mike Davis’s writing, including “ Who Will Build the Ark?” (published at New Left Review), “ El Diablo in the Wine Country” (published in London Review of Books) and Ecology of Fear (an excerpt of which can be read here).

    His writing on other topics includes The Monster at Our Door (2003), which predicted a mass epidemic that eventually occurred as COVID (this has been updated as The Monster Enters); Planet of Slums (2006); and Prisoners of the American Dream (1998). 

    See a complete list of his book at Verso’s Mike Davis page.

Thursday, September 03, 2026

Nepal: Climate crisis capitalism and the political economy of the Himalayas

The flood and landslide destroyed settlements along Nepal's Trishuli River, in a disaster that has claimed hundreds of lives.

First published at International Viewpoint.

On August 26, part of a glacier and the stone layers beneath it on the northern slope of Langtang Lirung in the Nepal-Tibet border [Tibet is today an “autonomous region” of China] collapsed. The ice and rock avalanche falling down from this nearly 7200 metre mountain was so powerful that its impact created a seismic signal equivalent to a 5.2 Richter scale earthquake. The debris flow then traversed nearly 100 kilometres via Lende Khola river to the Bhote Koshi-Trishuli river system. Villages have been destroyed, the principal road connecting Nepal with China has been isolated, and at least 6 hydel power centres have been damaged according to the news received till now over 500 deaths have been reported from Nepal and Tibet and nearly 2000 people are still untraced.

Such a disaster is not absolutely new in the history of Langtang. An earthquake in 2015 with a Richter scale reading of 7.8 had been recorded, with ice and rock falls from the same mountain as a result of which the Langtang village was covered by the rocks and nearly 300 people had died. But there is a significant difference between the two events. The 7.8 Richter scale earthquake of 2015 had a direct cause while in 2026 we have found no evidence of such a tectonic trigger. Rather a part of the mountain broke and initially that avalanche was wrongly considered to be an earthquake.

But here the very word natural is facing a question. Glaciers have broken in the Himalayas in the past and glacier flash floods are not new. What is new is social economic system within which these natural processes are occurring. The mountains of Nepal have lost almost a third of their ice in the last 3 decades. In the recent decade the pace of glacier melting has increased by almost 65% compared to the past. Due to global warming ice is melting, the permafrost is weakening, the freeze thaw cycle is changing and as a result the ice and the solid soil that used to hold together the stones of the mountains are losing their stability. Scientists have not yet said that the particular glacier collapse of August 26 is solely or primarily due to climate change. But the situation in which the possibility and acuteness of such disasters are increasing, one can hardly doubt their relationship with the global warming that has been created by humans.

This is where an ecosocialist analysis must start. The widely used notion that the climate crisis is “man made” is inadequate and consequently false. All humans do not burn fossil fuel equally, all societies have not emitted carbon equally and all classes do not make the same kind of profit out of this destruction. It is the internal compulsions of capitalist production — the permanent accumulation, production and expansion of the market, the use of nature as free or cheap inputs have brought us into continuous direct conflict with the boundaries of life. Nepal is a country that is historically responsible only to a very small extent for global warming, yet it is the peoples of the Nepal hills who are paying with their lives for the rich industrialised countries and the large carbon dependent economies. This is the class and imperialist marker of climate injustice. This is where the question of climate change comes in but with caution. It is not yet firmly established that this particular avalanche was caused by climate change. In the cases of rock and ice avalanche geology, slope geometry, glacier dynamics, water, permafrost and many local factors work together.

An in-depth analysis of a specific incident might require months and even years. The 2021 crisis in Uttarakhand’s Chamoli has not been directly attributed to climate change although it has been warned that global warming increases the possibility of such events. So ecosocialist criticism does not need to go beyond the findings of science. But the facts which are definite are deadly enough. From 1940 the summer temperature of this Langtang Lirung area has been rising by 0.29 degrees Celsius every decade. In 1996 to 2025 the average temperature was almost one degree more than that between 1961 to 1990. Between 2022 and 2025 four summers have been recorded as being among the five warmest summers in the last 86 years. July 2026 was the second warmest July in 86 years and the first 3 weeks of August showed the average temperature going above all previous August records. It is in this situation that on August 26 the mountain broke up in part.

Even more significant is the weakening of the permafrost. From 1957 to the present the glaciers of eastern Himalaya have lost on average a mass equivalent to ice of 30 metres thickness. Half of that has happened in the present century. The Yala glacier which is only 10 kilometres from where the disaster occurred was first surveyed in the 1970s and since then it has shrunk 66% and has retreated 784 metres. The annual average mass loss in 2012 to 2025 was 0.92 metre water equivalent. In 2024 it was 1.9 metres. Even more significantly the equilibrium line of Yala has gone up so far that the entire glacier is now practically within the melting zone.

In the entire Langtang catchment area the glacier area has gone down by almost 42% compared to what it had been during the little Ice Age. The rate of loss between 1815 and 1964 had been 0.11% but in 1964 to 2023 it rose to 0.49% with the fastest rise coming after the year 2000. As the ice cover removes the big glaciers are breaking up into smaller isolated glaciers and their numbers have gone up from 58 to 115. The connection between this and the so called “man made” (actually carbon guzzling big capital made) climate change is not a matter of speculation. The IPCC has concluded that the worldwide retreat of the glaciers from the 1990s is primarily due to human influence. But it is not all humans. It is a small number of corporations and a small number of extreme carbon emitting countries and the elites of those countries as well as of other countries. But to talk generally about global glacier retreat is different from the attribution of the specific avalanche of 26th August. Politically too this distinction is important. To deny the role of global warming by pointing to avalanches in the past is completely unscientific.

The degree of danger does not depend only on how much ice there is on the mountain but it depends on how quickly that ice and the frozen ground under it is changing. If the glacier becomes thinner then the ice which had buttressed the steep rock faces gets thinner, the buttressing reduces, the melt water enters new fissures and failure planes; and when the permafrost warms up and melts, the ice which had been acting as a sealing agent on broken rocks becomes weakened. In other words compared to a stable cold glacier a relatively rapidly changing glacier rock system can be far more dangerous.

However, if we only hold external elements responsible then we will be concealing Nepal’s own political economy. In the last few decades hydel-power has been hailed as the principal route to Nepal’s development. The goal has been electricity generation, export , gaining foreign currency and developing the economic base thereby creating modernisation. Hydel-power is certainly not like coal or oil, and in order to come out of the grips of fossil fuel there is a need for hydroelectricity. But a project need not socially and environmentally just, just because it is renewable. By blasting mountains to build roads, by damming up or diverting rivers, by building large hydropower complexes and transmission corridors and by developing the infrastructure for cross border trading on such an unstable geological reality, Nepal has been constantly increasing the risks. Research has already shown that in Nepal hydropower is mostly seen as a purely technical economic problem and the needs and knowledge off local communities dependent on the rivers have been kept outside the decision making processes.

So the cruel symbol of this disaster is that the hydel power which has been put forward as a green alternative to climate change has itself been damaged by climate change. The present flood has damaged several hydropower installations. Earlier during the flood of 2015, many hydropower projects end important infrastructures of the Sino-Nepal trading had been destroyed in the same area. In other words we are seeing simultaneously an ecological crisis and the crisis of a particular developmental model where mountains rivers and glaciers have in the first place been treated as exchangeable resources.

The question of class is inseparable from this. Floods do not affect everybody equally. Those who have proper houses, savings, cars, insurance, political connections and the ability to take shelter elsewhere are far less vulnerable then the peasants who cultivate on the slopes of the hills, the workers, small traders, transport workers and generally poorer families. In 2015 floods in the same area had shown that workers truck drivers small shopkeepers and people dependent on local livelihood had faced long term damages due to the closure of cross border trading. So the ecological disaster is simultaneously a class disaster.

In this context the recent political explosions in Nepal are also relevant. The youth anti- corruption movement of 2025 had shaken the old political order deeply. Agitators died due to police firing, there was tremendous anger and eventually the government of KP Sharma Oli fell. After the elections of 2026 though a new government came questions concerning corruption over centralised decision making, social discriminations and the accountability of the state have not gone away. So from an ecosocialist perspective it is not possible to make a sharp demarcation between ecological democracy and political democracy. In a society where ordinary people cannot maintain effective democratic control over the decisions of the state, in such a society the democratic control of local communities concerning rivers, forests, mountains and energy infrastructures will also remain weak.

So the ecosocialist program is not simply one of carbon reduction. We need Himalayan ecological planning; we need long term monitoring of glaciers permafrost and slopes; we need effective early warning and evacuation systems; a sharp control over constructions in risky river corridors; the power of democratic decision making by local communities over hydropower and road projects end ensuring that climate adaptation is not primarily the defence of private investment but rather the protection of human life and livelihood. It is necessary to demand that states and corporations which have been historically the major carbon emitters must donate for climate finance, transfer technology and provide loss and damage compensation. At the same time if that money goes into the hands of local elites the construction lobby and large infrastructure capital then the problem will merely be reproduced.

The present tragedy in Nepal is therefore also a warning for the future. The question is simply not why the glacier broke? The question is which social system is warming up the earth so rapidly, who is making a profit out of that, who is paying for that and in whose hands should the power to decide on the relationship between humans and nature rest? The ecosocialist answer is this crisis cannot be resolved while keeping ecological survival under the compulsions of capital accumulation. It is necessary to establish democratic social control over production, energy, land and infrastructure. It is necessary to have such a planned transformation where human needs rather than profits and the needs of reproducing the boundaries of nature will become the yardsticks for measuring development. The warning is particularly relevant in India, where the province of Sikkim and the Darjeeling areas of West Bengal are seeing exactly the same kind of “development”, and Sikkim has already had warnings of ecological crises.

The Blessings of Wendell Berry in a World Cursed by Men Like Elon Musk

Musk indulges in the kind of fantasy that drove Berry to distraction (and to work)—all about control and domination, all done by the few to the many, utterly ignorant of context. Immodest in every way.



Wendell Berry stands in front of solar panels on his farm in Henry County, Kentucky in 2011.
(Photo by Guy Mendes / CC BY-SA 3.0)

Bill Mckibben
Sep 01, 2026
The Crucial Years

Wendell Berry, who died Monday at the age of 92, was such a great man that I hardly know where to start. He was on the very short list of the best writers of our time: His essays on rural America were the words that launched 10,000 farmers markets; his poems, the staple of many happy weddings (and I’ve peed in a dozen different bathrooms where the Manifesto of the Mad Farmer’s Liberation Front was framed above the toilet). If you’ve never read his short stories of the Port William Membership, or his finest novel, Jayber Crow, you can count yourself lucky that you’ll get to encounter them for the first time.

Berry was also, of course, politically engaged. I remember standing with him 20 years ago, at a protest against the Capitol Hill power plant that I’d asked him to attend. It was a bitterly cold day, and at one point he turned to me and smiled and said, “Do you think maybe they’ll arrest us soon?” He didn’t particularly like movements, but he understood the power of moral witness; he occupied the Kentucky governor’s office, in a protest against mountaintop removal coal mining, with a toothbrush and volume of Shakespeare in his pocket.

And, perhaps above all, his life was a work of both art and politics—his decision to give up a New York lit’ry career and to return instead to the Kentucky of his boyhood, settling along the Ohio River where he and his wife Tanya farmed and he wrote, embodying the commitment to place and community that animated his writing. (His family is asking that in lieu of flowers people might send a donation to the Berry Center that is carrying on his agrarian work).

I was very lucky that my wife handed me a copy of his essay collection Home Economics about 40 years ago, when we were still courting. If I hadn’t fallen under his spell I’m not sure I would have spent my life in rural America, red state and blue; I know that he taught me how to see my town and my county, and my country and my species, in new-old ways that have undergirded all my work. And I’m very glad that we became friends, visiting and writing back and forth. His droll good humor rarely faltered, in my experience. I did not agree with him at all times, nor he with me—though he had solar panels behind his house, for instance, he didn’t think they belonged on farmland, while I think they’re a boon to both farmer and planet. But we agreed on most things of real dimension, and I was always delighted to see in the mailbox a letter with the return address of Port Royal Kentucky. He was one of the last people with whom I had a true written, as opposed to electronic, correspondence. Sometimes he’d tap things out on a manual typewriter, but more often it would be in pencil, on lined yellow paper.

The most recent arrived in July, and after news about grandsons and granddaughters it contained his newest discovery, a 1940 volume titled Stops, A Handbook for Those Who Know Their Punctuation and Those Who Aren’t Quite Sure. He was recommending it to me on the grounds that it is the “only book of my acquaintance that makes grammar delightful,” but also because he’d noted that it was published by the press (now defunct) at Middlebury College, where I teach. So while the rest of us were figuring out how to enlist Claude to help with our composition, one of the best writers of our age was still enjoying sharpening his prose, just as he enjoyed sharpening the tools of his work in field and forest. “I’m writing this on the porch of the ‘camp house,’ still unwired, built, I think, in 1964, in the woods between the river and the road.” He died on that farm on Monday, surrounded by family.

I got the news about his passing even as I was trying to grapple with the latest from a man who will attract more notice when he dies, but less affection. Elon Musk is always advancing his own vision of the world, of course—in fact, he’s just pledged to spend $100 million helping Republicans this fall. Or maybe $200 million—neither would be a noticeable sum to a trillionaire, of course. Whatever good he did with his early advocacy for electric vehicles has now been undone 100 times over with his advocacy for the people who hate EVs and all the other things we need. (He’s, as of last week, building gas turbines to make more electricity for his right-wing Grok AI project, already polluting the air of Black neighborhoods in Memphis).

He offers the Nazi salute; we are at his behest settling thousands of refugees from white South Africa (and no others) in our country; his rancid racism has destroyed Twitter. It would be a pleasure never to think of him again, but because he’s the richest man in the world, one has to monitor what he says. And here’s Monday’s installment, from of course his own social media site:
Extremely severe extinction events happen every 100M years or so and just switching to sustainable energy will not be enough to stop them.

Space satellites to control temperature and massive geo-engineering will be needed or it will be game over.


The disingenuousness of this is remarkable. Extremely severe extinction events have indeed happened just five times in the last half-billion years, which means it would be extremely unlikely we’d spontaneously come across one any time soon: Human civilization is, after all, just 10,000 years old. And yet of course we face one, not because of anything nature has done, but because we’ve filled the air with carbon dioxide from burning fossil fuel, which his allies wish to continue indefinitely. “Just switching to sustainable energy” is in fact the one good, scalable weapon we have to fight that, but since he’s a part of the political movement against this idea, he is now backing an alternative: “space satellites to control temperature,” which he further explains will be accomplished by a “super-intelligent swarm” of “sentient satellites, launched into Earth-Sun Lagrange points by mass drivers on the Moon.”

This is the kind of fantasy that drove Berry to distraction (and to work)—all about control and domination, all done by the few to the many, utterly ignorant of context. Immodest in every way.

But in Musk’s case it was accompanied by another revelation that began to emerge over the weekend. It turns out that the human toll of the horrific rampaging floods on the Nepal-Tibet border may well have been exacerbated by Musk’s decision to destroy the US Agency for International Development early in the DOGE assault on our government. USAID, in collaboration with NASA, helped maintain a network of monitors high in the Himalayas and Hindu Kush. Musk, in February 2025, “spent the weekend feeding USAID into the wood chipper. Could gone to some great parties. Did that instead.” One casualty was apparently this network. As Jeremy Konyndyk, who oversaw America’s response to the 2015 Nepal earthquake, wrote this weekend on (ironically) X:
DOGE famously used keyword searches for terms like “climate” to terminate federal grants. Among the victims: a collab between USAID and NASA for flood prediction, early warning, disaster readiness, glacier inventories, and mapping dangerous glacial lakes in Nepal.


As Konyndyk added:
Could these programs have helped foresee or mitigate this week’s glacial flooding catastrophe? Hard to say with an outlier event like this. But that was their purpose.

Sadly, it’s hard to anticipate or mitigate climate hazards which your ideology has decreed do not exist.


Musk’s victims already number in the millions—a Lancet study predicts 14 million by 2030 as the indirect results of shutting down America’s humanitarian work, which puts him up there in the Stalin-Mao category, and almost certainly the most deadly human of this millennium. So maybe a few thousand more people hardly matter.

But contrast what Musk did with the actions of a principal at a school along the river. When a friend upstream phoned one of his teachers a blurted warning, he immediately evacuated the entire student body, saving at least 900 lives. Given a warning, he acted (precisely what the world has not done with climate change). “I thought that even if the warning turned out to be wrong, the worst it would cost us was one day of study,” Rajendra Dawadi said. “But taking it lightly could mean the loss of hundreds of lives.”

Principal Dawadi will spend the rest of his life going to the weddings of the students whose lives he saved, and I imagine there will be no small number of babies named in his honor. Elon Musk’s name will be cursed—the richest man in human history, who used his wealth and power to kill the most vulnerable people on the planet.

Here is a recent poem of Wendell Berry’s, published in The New Yorker less than a year ago and titled “The Loved Ones”:
The loved ones we call the dead
depart from us and for a while
are absent. And then as if
called back by our love, they come
near us again. They enter our dreams.
We feel they have been near us
when we have not thought of them.
They are simply here, simply waiting
while we are distracted among
our obligations. At last
it comes to us: They live now
in the permanent world.
We are the absent ones.


© 2022 Bill McKibben


Bill Mckibben
Bill McKibben is the Schumann Distinguished Scholar at Middlebury College and co-founder of 350.org and ThirdAct.org. His most recent book is "Falter: Has the Human Game Begun to Play Itself Out?." He also authored "The End of Nature," "Eaarth: Making a Life on a Tough New Planet," and "Deep Economy: The Wealth of Communities and the Durable Future."
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Wendell Berry, Writer and Activist Who Fought Corporate Takeover of US Farming, Dies at 92

“I was taught that taking care of land was one of the primary human responsibilities,” Berry said in 2009.



Wendell Berry is seen in an undated photo.
(Photo by Guy Mendes/Poetry Foundation)

Julia Conley
Sep 01, 2026
COMMON DREAMS

The death of poet, activist, and conservationist Wendell Berry on Monday was called by one labor organizer “a loss of morality and clarity and compassion,” as admirers of Berry’s lifelong crusade to defend the environment honored his memory by sharing favorite poems and other works.

Berry died at the age of 92 at his home in Port Royal, Kentucky, where he spent decades writing about his farming the land, teaching, and writing about the need to fight “the concentration of farmland into larger and larger holdings and fewer and fewer hands,” as he wrote in one of his best-known works, The Unsettling of America: Culture and Agriculture.

“The true measure of agriculture is not the sophistication of its equipment, the size of its income, or even the statistics of its productivity, but the good health of the land,” wrote Berry in the essay collection, published in 1977.

He stressed that the “increase in overhead, debt, and dependence on machines” in the agricultural sector “is a matter of complex significance, and its agricultural significance cannot be disentangled from its cultural significance.”

The Unsettling of America was one of more than 50 works published by Berry, whose commitment to interdependent community-building, small farms, and the protection of nature was woven into his fiction, poems, and essays alike.



In America magazine in 2021, Jon Sweeney wrote in a review of What I Stand On, a collection of Berry’s writing, that “he writes about what he has experienced, what he has learned, and always with humility for what he does not know.”

“The natural world is his primary teacher: its rhythms, its largesse, its mysteries,” Sweeney wrote. “And in the essays, the natural world often reflects how change in humans is also natural, inexplicable, and possible. I think this is what many who love his writing appreciate most about Berry, whether they realize it or not.”

Berry traveled and taught briefly at New York University as a young man before returning to his Kentucky roots, remaining there for six decades. He told The New York Times in 2018 that writing and working in rural Kentucky “made a permanent connection between me and my native place, and with its landscape. The landscape was there to check me if I was wrong. I could never go away and make up stuff at cocktail parties about the backwoods of Kentucky. I worked with people here in all walks of life and learned from them.”

In his 1969 essay “The Long-Legged House,” named for the two-room cabin his ancestors had lived in, to which Berry returned to write his books and other works, he offered an early warning about the harm humans and their industries—agribusiness and fossil fuels—were doing to the Earth.

“We have lived our lives by the assumption that what was good for us would be good for the world,” wrote Berry. “We have been wrong. We must change our lives so that it will be possible to live by the contrary assumption, that what is good for the world will be good for us. And that requires that we make the effort to know the world and learn what is good for it.”



The writer Joyce Carol Oates said on social media on Monday that “long before it became a more familiar subject, Wendell Berry was conscious of the endangered natural environment; indeed, Berry helped to raise this consciousness.”

In addition to making his views on the environment and corporate control over the natural world known through his writing, Berry took part in direct actions to protest mining, war, and capital punishment.

He rallied against the US war in Vietnam, saying, “Peace is more important than victory,” and was arrested in 1979 for protesting the Marble Hill Nuclear Power Plant in Madison, Indiana. Thirty years later he was one of thousands who marched on Washington against the Capitol Power Plant, and two years after that, in 2011, Berry spent the night at a sit-in in the Kentucky governor’s office to protest mountaintop removal mining.

In 2009 he also withdrew his writings from the collection of University of Kentucky, his alma mater, to express opposition to the university’s $7 million donation from a coal producer; the school then named a dormitory Wildcat Coal Lodge.

“I was taught that taking care of land was one of the primary human responsibilities,” Berry told the student newspaper, the Kentucky Kernel, at the time. “In the long run, the top soil, the forests, and the woodland of this state will be more valuable than the coal deposits.”

Silas House, another writer who hailed from Kentucky, said that with Berry’s death, “another great light” had gone out.

House described the writer as “complex. Brilliant. Revolutionary.”



One Eye Squinted

Wendell Berry’s radical lesson for Christians: Live what you believe


(RNS) — The farmer-poet's life was a model for all Christians.
Author Wendell Berry speaks at his home in Port Royal, Ky., March 10, 2011. (AP Photo/Ed Reinke, File)


(RNS) — I was graced just once in my life by the presence of Wendell Berry, the farmer-poet who died earlier this week at age 92. 

Over 20 years ago, I heard Berry speak at the annual conference of the largest professional association for my academic discipline. I was intrigued that someone known for his Christian faith would be invited to speak in a solo session by an organization not known for being terribly friendly to Christians. 

If you’ve ever been to an academic conference, you know that attendance at individual sessions varies wildly. I know of panels with one attendee in the room who was not on the panel. A handful in a room is also fairly common. One never knows what to expect, especially at a convention as large as this, with hundreds of sessions over several days. Berry was assigned a good-sized room for his presentation, but as it turns out, the planners should have given him a bigger one. It was a standing-room-only crowd, and when he finished speaking, those who were sitting joined the rest for a standing ovation.

It had been ingrained in me since my early adulthood that Christians were despised and rejected by the world—especially within academia. I had internalized and expected such treatment. And indeed, I had many experiences that confirmed the bias.

But here was a Christian who was being feted and applauded by the very world I had been taught hated us. And let’s be clear: Wendell Berry was not feted and applauded because he tickled ears. His was not a milquetoast faith. Berry fiercely held and advocated convictions aplenty, enough to offend or affirm just about everyone. As I recall, in the reading that gained him such applause that day, he included a line that proclaimed the sanctity of unborn human life — and this in a crowd that statistically would be overwhelmingly and militantly pro-choice. And still they listened.



In his 2011 book, “Another Turn of the Crank,” Berry wrote:

If abortion is wrong, as I believe, it is wrong because it excludes some of our fellow humans from our care. But to think that abortion is wrong is to risk dangerous oversimplification if we cannot follow our thought to its logical conclusion. If we cannot justify violence to unborn human beings, then how can we justify violence to those who are born, or to the world that they are born into?

This single quote encapsulates why Berry did not fit into current categories of “liberal” or “conservative.” Agree or disagree with him, he aimed to be consistent. It is that consistency that leads both progressives and conservatives, as The Nation notes, to admire his writing.

Berry’s consistency was spread not only through his many words, but more importantly, through the way he lived his life.

Berry was a “culture warrior” by any definition of the phrase. He spoke and wrote against the Vietnam War, the Gulf War, mountain-top removal, the rise of agri-business and factory farming, industrialization and nuclear power (being arrested in 1979 for protesting at a nuclear power plant in Indiana). Berry was most critical of the excesses of capitalism and technology over the years as well. All of these are positions that naturally appeal to more progressive folks.

But to look more closely at Berry’s words and his work is to see that his views are rooted in a fundamental conservatism, in the traditional sense of that term, despite the fact that he rejected that label. (That term, like so many others, has become almost meaningless in present-day politics.) Nevertheless, Berry’s essential conservatism can be seen in an interview published in 2012 in which he said, “To have good farming or good land use of any kind, you have got to have limits. Capitalism doesn’t acknowledge limits.”

To conserve requires limits. Even good things — perhaps, especially good things — must have limits. And limits are rooted in purpose. 

Indeed, at the heart of Berry’s various causes, all of his writing, and the lifestyle he chose — that of a farmer rooted in the land and in one place for over 60 years — is the essential question of purpose. In his essays, stories and poetry, Berry was always asking some version of the question, “What is this thing (this work, this practice, this action, this institution) for?” In the title of one of his most-known books, he even asks, “What Are People For?”

In this book, Berry talks about the false distinction between work and art. He says he once thought of art as “a refuge” from the troubles of work. But he came to see that the subject of art — for him, poetry, fiction and other writing — but for others of us, perhaps, other forms of making — is our lives. “My subject is my place in the world, and I live in my place.”

It may seem obvious that we all live in our places, but Berry’s gift is in helping us to see what has been too obvious, to lift the veil of the familiar, as the poet Percy Bysshe Shelley famously describes the work of the poet. 

One crippling symptom of the disease of modernity is to be absent from the present by always looking toward some future hope, aspiration, goal, to always be working for the weekend or “quitting time,” as Berry observes in “Bringing It to the Table: On Farming and Food.” This tendency to overlook the present leads also to less of a sense of place. Berry models a unified sense of the present, place, work and art. “I no longer ‘go to work,’” Berry continues in “What Are People For?” “If I live in my place, which is my subject, then I am ‘at’ my work even when I am not working.”



It might seem that it’s easier to see life, work and art this way when you are a farmer who lives on the farm. Yet, Berry’s invitation to all of us isn’t that literal. We all live in a place. And being fully present in that place — while working, resting, enjoying family, cultivating community and worshipping God — is the purpose of our lives and its subject.

Berry was present at that academic conference decades ago because, before becoming a farmer, he studied and taught English. When he became a farmer, he integrated that learning and way of being into his vocation. His work became the subject of his art, and that art filled volumes.

It is that sort of integrity — that wholeness — that made the man and his work so beloved. As Paul Kingsnorth put it in his recent memorial essay, Berry “actually practiced what he preached.” What he preached and what he practiced was hard. But it was good. We don’t need to be farmers or poets to strive to do the same. 

Indeed, the opening lines from Berry’s poem, “How to Be a Poet,” apply to whatever kind of work we might do, wherever we might do it:

Make a place to sit down.   

Sit down. Be quiet.   

You must depend upon   

affection, reading, knowledge,   

skill—more of each   

than you have …

In the making, in the sitting down, in the quietness and in the dependence comes the humility that marked Berry’s life and character most.

Berry’s legacy from both his life and his many works lives on as many, many words on his passing show. But you don’t have to agree with Berry’s views or like his fiction, poetry or essays to recognize that his life was a model for all Christians: We are called to bear witness to what we believe is true with all of our life, for all of our life.

Wendell Berry: ‘Stay Away From Anything That Obscures the Place It Is In’

We lost a writer and poet this week who talked about how modern life is not only ecologically destructive but also traps us in a manufactured world, cut off from other living things. He suggested we slow down and learn to be quiet—to observe.



(Photo: Guy Mendes/via Counterpoint Press)


Robert Jensen
Sep 03, 2026
Common Dreams

I think of Wendell Berry every time I use my chainsaw.

Berry, the novelist, essayist, and unofficial poet laureate of the sustainable agriculture movement, died this week at 92. I met him several times through my association with The Land Institute and visited their Kentucky home to write a profile of his wife, Tanya. But my main connection to Berry is through his writing.



Wendell Berry, Writer and Activist Who Fought Corporate Takeover of US Farming, Dies at 92



Back to my chainsaw. I lived in cities most of my life, including when I was a professor at the University of Texas at Austin. No matter what the subject of a course, I always found ways to bring Berry’s words into my lectures, both to give students examples of elegant writing and to prod them to think about what we take for granted in high-energy and high-technology societies.

Any hope for a decent future requires us to understand we don’t face discrete problems to be solved but rather a predicament to be confronted.

Berry called out the cruelty of the masters of the modern world, especially the ways they denigrated his neighbors and devalued the land in rural America. But he understood that we all are implicated in the degradation of the ecosystems on which our own lives depend. He connected the real costs of our many labor-saving and pleasure-seeking devices to that degradation. Yes, there are corrupt individuals and corrupting social systems to hold accountable, but part of the problem is our species’ acquisitiveness—what Berry’s mentor Wallace Stegner called “the things that once possessed could not be done without.”

In a 1989 essay, Berry didn’t exempt himself from this critique of the destructive habits that draw down the ecological capital of the planet.

“I still fly on airplanes, which have nothing to recommend them but speed; they are inconvenient, uncomfortable, undependable, ugly, stinky, and scary,” he wrote. “I still cut my wood with a chainsaw, which has nothing to recommend it but speed, and has all the faults of an airplane, except it does not fly.”

We need to live with less, which is surprisingly hard.

“We are going to have to learn to give up things that we have learned (in only a few years, after all) to ‘need,’” Berry wrote. “I am not an optimist; I am afraid that I won’t live long enough to escape my bondage to the machines.”

But Berry doesn’t counsel despair: “I knew a man who, in the age of chainsaws, went right on cutting his wood with a handsaw and an axe. He was a healthier and a saner man than I am. I shall let his memory trouble my thoughts.”

I live in a rural area today and cut firewood with a battery-powered chainsaw to help heat our home. I don’t kid myself that I’m environmentally friendly because my machine doesn’t run on gasoline; the mining and manufacturing that created that chainsaw are ecologically expensive. I am part of the problem, like almost everyone else.

I’ve learned that even with a chainsaw, cutting a winter’s worth of wood is hard work. (OK, full disclosure: I also have an electric log-splitter that a friend gave me and now feels essential.) But as I cut and split and stack, I think about the extra effort required by the handsaw and axe of Berry’s acquaintance. And I also think about something else I regularly read to students, his poem “How to Be a Poet,” which I told students could be titled “How to Be a Human Being.” Berry wrote about how modern life is not only ecologically destructive but also traps us in a manufactured world, cut off from other living things. He suggested we slow down and learn to be quiet, to observe: “Stay away from anything/that obscures the place it is in.”

Every time I read the next lines from that poem, I felt myself on the edge of tears: “There are no unsacred places;/there are only sacred places/and desecrated places.”

No one knows how to get there, including Wendell Berry. But his words help me face reality and live in some kind of equanimity.

We have desecrated most of the world to make possible all the things we imagine that we need, including my chainsaw and log-splitter. We’ve built a world in which our material comfort obscures the cost of that comfort. I agree with Berry: Either every part of Earth is sacred or none of it is, and the modern world treats the entire planet as either a mine or a dump.

Back to bad people and bad systems. Yes, we can point to the actions of greedy corporate executives and self-serving politicians, and to capitalism’s perverse practices that glorify consumption. Yes, the affluent do the most damage. But most of the people around the world now embrace and chase that affluence, and we shouldn’t turn away from our own role in Earth-destruction. We won’t solve the problem by pointing fingers at others. In fact, any hope for a decent future requires us to understand we don’t face discrete problems to be solved but rather a predicament to be confronted. We’ve created ways of living that can’t be sustained unless we embrace what my coauthor Wes Jackson (cofounder of The Land Institute and a longtime friend of Berry) and I call the policy of “fewer and less”: fewer people consuming less energy and stuff.

No one knows how to get there, including Wendell Berry. But his words help me face reality and live in some kind of equanimity.

One of my fondest memories from 26 years of college teaching is standing in front of students, encouraging them to appreciate the elegance of Berry’s writing and face the fear it can bring up. I will let that memory trouble my thoughts and comfort me.



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Robert Jensen
Robert Jensen is an emeritus professor in the School of Journalism and Media at the University of Texas at Austin and collaborates with the New Perennials Project at Middlebury College. He is the author of It’s Debatable: Talking Authentically about Tricky Topics, coming this spring from Olive Branch Press. This essay is adapted from his book An Inconvenient Apocalypse: Environmental Collapse, Climate Crisis, and the Fate of Humanity, co-authored with Wes Jackson.
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