Check out this review of James Howard Kunstler’s new book, The Long Emergency: Surviving the Converging Catastrophes of the Twenty-First Century (Atlantic), which describes it as a “litany around the increasingly fashionable panic over oil depletion.” This paucity of oil will in large part contribute to a future in which “the best-case scenario is a mass die-off followed by a forced move back to the land, complete with associated feudal relations. As the title implies, this is to be an ongoing state rather than a crisis to be overcome – a sentiment that the US critic Susan Sontag described as ‘apocalypse from now on’.”
Kunstler in part attempts to rehabilitate the figure of Malthus, who he says was generally right, but who could not take into account the veneer of transitory economic advancement enabled through the use of fossil fuels. Kunstler’s book fits in with a newly ascendent genre of apocalyptic writing, which unanimously agrees that humanity faces extinction. “The core elements of the litany are predictable: climate change, disease, terrorism, and an-out-of-control world economy. Other elements such as killer asteroids, nanotechnology or chemical pollution can be added according to taste,” writes the reviewer Joe Kaplinsky. Indeed, the view is shared across ideological and religious lines. The Rapture Index, for example, is currently at its high point for 2006: 154.
He contends that in The Long Emergency Kunstler essentially views humans themselves as the problem: “He has long argued against suburbia and the car, in favour of a ‘New Urbanism’. In places it is perhaps possible to read The Long Emergency as a revenge fantasy. Embittered at his inability to convince others that they should change their ways, Kunstler takes refuge under the wing of Nature’s avenging angel. He can be ignored (he attributes this to a psychological flaw in his detractors); the inhuman laws of nature cannot.”
For an introduction to New Urbanism, check out the controversy in the Journal of Markets & Morality on the question, “To What Extent and in What Ways Should Governmental Bodies Regulate Urban Planning?” beginning with an essay by Charles C. Bohl, director of the Knight Program in Community Building at the University of Miami, and continuing with a response by Mark Pennington, lecturer in Public Policy at the University of London. As is typical of the controversies, there is then one more cycle of responses.
Kunstler continues, noting that “apparently, those who will suffer most terribly in the long emergency are the US Republican states whose culture is built on violence and fundamentalist Christianity. Neighbourhoods with spacious housing (‘McMansions’) and ‘poor street detailing’, a particular insult to Kunstler, are singled out for destruction. Europeans, by contrast, may pull through in better shape. There is an uncanny alignment between the supposedly objective, inevitable laws of nature and Kunstler’s prejudices. Perhaps the best summary of his views is found in the book’s epigraph: ‘I don’t know if the Gods exist, but they sure act as if they do.’”
The remainder of the review gives a lengthy examination of Kunstler’s underlying claims, evidence, and prejudice, including his view of the effects of “entropy,” and is well worth a read.