If youāre poor, the only way youāre likely to injure someone is the old traditional way: artisanal violence, we could call it ā by hands, by knife, by club, or maybe modern hands-on violence, by gun or by car.
But if youāre tremendously wealthy, you can practice industrial-scale violence without any manual labor on your own part. You can, say, build a sweatshop factory that will collapse in Bangladesh and kill more people than any hands-on mass murderer ever did, or you can calculate risk and benefit about putting poisons or unsafe machines into the world, as manufacturers do every day. If youāre the leader of a country, you can declare war and kill by the hundreds of thousands or millions.Ā And the nuclear superpowers ā the US and Russia ā still hold the option of destroying quite a lot of life on Earth.
So do the carbon barons. But when we talk about violence, we almost always talk about violence from below, not above.
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People revolt when their lives are unbearable. Sometimes material reality creates that unbearableness: droughts, plagues, storms, floods. But food and medical care, health and well-being, access to housing and education ā these things are also governed by economic means and government policy.[ā¦]
Thatās a tired phrase, the destruction of the Earth, but translate it into the face of a starving child and a barren field ā and then multiply that a few million times. Or just picture the tiny bivalves: scallops, oysters, Arctic sea snails that canāt form shells in acidifying oceans right now. Or another superstorm tearing apart another city. Climate change is global-scale violence, against places and species as well as against human beings. Once we call it by name, we can start having a real conversation about our priorities and values. Because the revolt against brutality begins with a revolt against the language that hides that brutality.
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