LOCALIZATION: PREMISE AND PRECIS
Raymond De Young
How ever vast were the resources used to create modern industrial society, they were never limitless. Climate disruption, an unanticipated consequence of their use, is intensifying; abundant and cheap energy is a gift soon gone, crude oil production will peak and then decline; and technological innovation, while easing our transition, will not fundamentally change the outcome.
We can accept that transition is inevitable, but the form of our response is not preordained. Localization, with its focus on place-based living within the limits of nearby natural systems, is a plausible response with several unexpected aspects to recommend it.
Certainly, our clever avoidance of significant and long-lasting behavior change will end. We may struggle to radically simplify our lives but biophysical reality will allow no other choice. Dismal as this sounds, it makes many aspects of transition easier by unburdening practitioners. The details here are fascinating with reality and enlightened self-interest creating a self-motivating process. Nonetheless, there are ways to intervene that can hasten the goal of positive localization.
A barrier to our changing is not the lure of the status quo but our familiarity bias, an issue tied to our mental model of a situation. This is hopeful since mental models can be altered. One way, pre-familiarization, has us come to deeply know the not yet present, thus helping us feel at home in a life not yet inhabited.
Leopold, known for the land ethic, also wrote about a less appreciated conservation aesthetic focused on satisfaction derived from the hidden riches of living lightly. The coming transition will require of us new competencies, creative footprint reduction and new ways of interacting. Fortunately, empirical research shows that we find the related pursuit of competence, frugality and participation to be intrinsically satisfying. Localization entails ordinary days with embedded benefits.
In popular discussion, a set of terms is emerging: locavore, adapting-in-place, slow foods, voluntary simplicity, BALLE (business alliance for local living economies), economic gardening, local currency, LOIS (local ownership and import substitution), ecovillages and localism. At the same time, some things are reappearing: farmers markets, granges, community energy systems, backyard gardens and old skills taught to a new generation. Localization (see brief definition here) is a concept that gives these phenomena a context; it shows where they are coming from and why, as natural resource supplies tighten in the coming decades, they are important.
Each notion below will be expanded upon in later papers.
It is straightforward to understand that the good times we have enjoyed for over a century were based, in large part, on ever-increasing amounts of high-quality resources. If a significant percentage of those material and energy resources is removed from our complex industrial society then the future may not be prosperous in conventional terms. Localization frames this as a frank premise, although one not widely accepted:
These, then, are the key parts of the premise. But they can also be framed as a prospect:
We face, not a problem with a solution, but a circumstance demanding a response. An honest appraisal of the consequences of past disruption to climate, soil, oceans and watersheds produces a similar conclusion; we must adapt to a reality that we cannot change.
A COHERENT RESPONSE
Society will experience a transition from the centrifugal forces of globalization (e.g., concentrated economic and political power, cheap and abundant raw materials and energy, intensive commercialization) toward the centripetal forces of localization: distributed authority and leadership, more sustainable use of natural resources, self-sufficiency, community cohesiveness, an emphasis on the local while retaining regional, national and international dimensions.
The premise is that the coming transition is inevitable. What is not inevitable, however, is the nature of our response. Localization is one plausible response, a process of social change pointing toward localities. Its primary concern is adaptations for living within the limits of nearby natural systems. It focuses on everyday behavior within place-based communities. Simultaneously, because localities are interdependent across scales, localization has regional, national and international dimensions.
Localization is not strictly about the local nor a narrowly-focused localism. Localization is not globalization in reverse. Rather, as overextended economies and resource extraction efforts spend themselves, modern societies will experience a shift from the centrifugal forces of globalization—cheap and abundant natural resources, intensive commercialization, displaced wastes and concentrated political power—to the centripetal forces of localization—limited ecological sources of energy and materials, an inability to displace true costs in time or space, personal proficiency, community self-reliance, and distributed leadership.
Overall, localization builds on a notion by Antonio Gramsci, a “pessimism of the intellect; optimism of the will.” While the energy and material descent is unalterable, localization is an affirmative response.
There are fascinating, and sometimes unexpected, aspects to localization.
Unexpectedly, the premise of localization may unburden us from one difficult problem. To understand this outcome consider this recent claim that people will not simplify their lives.
In a previous business-as-usual period, people’s unwillingness to change would have presented a significant barrier. It would have forced us to either pursue Homer-Dixon’s task of finding new carbon-free energy sources and/or continue, with increased vigor our decades-long effort to get people to dramatically reduce their overall natural resource consumption. Unfortunately, neither approach has had much success.
However, while people may not choose to simplify their lives (although even this is highly debatable), the premise of localization is that soon there will be no other choice. They will consume less because there will be less to consume. Dismal though this might sound, it may make the transition easier. Educators, activists and researchers no longer will need to persuade people to change behavior. People no longer will have to judge what arguments are more convincing. Instead, the biophysical reality and required responses will be directly perceivable, palpable and tangible. The reasons for downshifting behavior will be blatantly obvious, with the motivation for such change provided, not by others or institutions, but by interaction of the new reality with human self-interest.
If events unfold as the premise suggests, particularly if the natural resource descent is somewhat rapid, then we will no longer need to struggle to get our fellow citizen’s attention. Indeed, the situation may be reversed with the public calling upon experts of all types to help them formulate a respond. And the local expertise that is present in all citizens will need to be leveraged creatively, and quickly. We may wish we had more time to prepare. Fortunately, we can pre-figure a response.
When discussing behavior change it is often claimed that people anchor to the status quo, seem immune to scientific evidence and allow emotion to have too powerful an effect on future choices. Conceivably these tendencies pose a dilemma for localization. After all, we will need to make far-reaching changes, away from the status quo, toward an unfamiliar life pattern and all in quick fashion. However, the issue here is not a status quo bias but a familiarity bias, an issue linked to our mental model of a situation. This provides hope since mental models can be altered.
A strategy to use here is pre-familiarization. Since people are conceptual animals, what they can become familiar with is, fortunately, not limited to what they have experienced in a direct and literal sense. We can incubate pre-familiarization through indirect experiences. Consider the powerful effect of stories, artistic creations, simulations and practice of various kinds (e.g., plays, games, apprenticeships) and observation of alternative living patterns (e.g., living museums, ecovillages). These all help people to build mental models of the not yet present. Direct experience is also effective with transition town workshops, farmers markets and CSAs providing exposure to elements of a localized community. Pre-familiarization can help people to feel at home in a place they have not yet inhabited.
MOTIVATION FROM EMBEDDED BENEFITS
Leopold’s land ethic is well known. But he also suggested the less appreciated conservation aesthetic. This aesthetic involves satisfaction derived from the hidden riches of responding to, and living within, biophysical limits. This form of motivation easily goes unnoticed, yet examples of innately fulfilling efforts at sustainable living, shared transportation, local food provisioning and cooperative housing are springing up all over.
To localize well demands that we change everyday behaviors. Many of us will need to develop new competencies, creatively solve natural resource problems and develop new ways of interacting. Fortunately, humans find the related pursuit of competence, frugality and participation to be intrinsically satisfying. This may be particularly true when we are tackling problems that are genuine and meaningful. Simply put, the creative efforts necessary for effective response to the emerging biophysical reality contain their own rewards.
But localization may offer an even deeper version of this motivation. One form of human greatness is living life-as-a-work-of-art. Transitioning to a less resource-intensive existence will require that we weave together new and old skills, behaviors, values and goals. As we do so, there will be opportunities for us to reflect at the end of day, or week, or month, on the beauty of our accomplishments. Localization may entail more ordinary days but extraordinary outcomes and reflections.