I only just recently got to watch Adam Curtis’ latest documentary, All Watched Over By Machines of Loving Grace, which I really enjoyed.
As with Curtis’ previous work, such as The Power of Nightmares, a very wide range of different ideas and themes are linked together, perhaps too many if anything, and Curtis’ trade mark is the absorbing use of vintage news and documentary footage, combined with new interviews he has conducted.
The wikipedia article does a good job of relating all the topics covered in the three episodes, you might want to read that first if you havn’t seen the programs as I’m going to jump around a bit and pick out just some of the ideas that interested me.
The main theme of the series is that from the mid-20thCentury, new ideas emerging from ecology somehow hooked up with evolutionary theory, genetics and computer science to produce the idea that humans and human society, along with the rest of nature, can be understood as machines acting in a system, which are therefore controllable and predictable. Curtis sees this as a dangerous idea, that robs us of our human agency and makes us doubt the existence of free will, especially, the will to change things.
These themes converge dramatically in the Rwanda and Congo:
-the Rwandan genocide is portrayed as the result of misguided liberal guilt of the departing Belgian colonialists, who had created artificial tribal conflict in colonial days by propagating the myth of Tutsi superiority; then encouraged the new Hutu government to rise up against the Tutsi minority who had oppressed them during colonial days. This was then exacerbated by misguided involvement of western aid agencies who set up camps which became breeding grounds for more violence;
-meanwhile Dian Fossey studied Gorillas in Rwanda, ultimately coming to abuse the local people in efforts to protect the gorillas from poaching;
-all this against a backdrop of the rise of computer technology which was fueled by the mining of Coltan in the Congo, spawning a war that has cost 4 million lives in the last 8 years- the computers being the machines which, according to some, then became the way out of economic boom and bust, the way to a stable society which could run itself- like a machine.
The series starts with a look at the influence of Ayn Rand’s influence on the modern world; I have to admit that I had no idea that her objectivist philosophy had had such influence on Alan Greenspan, who was one of here disciples.
While governments had been unable to provide stability in the markets, the advent of computers gave rise to the idea that human society itself could be modeled as a self-regulating system: computers became seen as a medium for liberation and equality. This idea emerged from Silicon valley in the 1970s at the dawn of the computer age. Environmentalist Stewart brand was one of the pioneers, providing one of the links between systems theory and ecology.
But prominent ecologists were already taking on the idea of nature as a self-organising machine. Jay Forrester was an early pioneer of cybernetics, the view that brains, cities and whole societies operated as networks of nodal connections, and that computers would be able to uncover their operating system.
The Odum brothers, Howard and Eugene, developed electronic models of ecosystems based on field data, which they claimed showed how nature self-organised towards balance: the idea of natural balance and the web-of-life. There models became accepted as fact within ecological science.
Although permaculture is not mentioned in the series, Howard Odum was a major influence on permaculture co-founder David Holmgren who dedicated his book “Permaculture: Principles and Pathways beyond Sustainability” (2002) to him. He also references cybernetics as another strand of systems thinking, but goes onto say
the influence of systems thinking in my development of permaculture and its design principles has not come through extensive study of the literature, but more through an osmotic absorption of ideas in the “cultural ether” which strike a chord with my own experience in permaculture design. Further, I believe many of the insights of systems thinking that are difficult to grasp as abstractions are truths that are embodied in the stories and myths of indigenous cultures.
His reference to indigenous cultures provides an interesting cross-over of the role of systems thinking in actual machines- computers- to human society and nature- that there is an “intuitive” aspect to this understanding as well as an empirical one.
I had also come across systems theory in the work of Joanna Macey and Deep Ecology, and had a vague feeling then that it was somehow at odds with the “holistic” “intuitive” side of things that Deep Ecology was supposed to be all about. Computers and machines seemed the exact opposite of emotional encounter groups that were the hallmark of Deep Ecology sessions. I see now that the cybernetics part was giving the movement scientific credibility- it was science, with models and graphs and studies to back it up, but of a “holistic” kind. There were also lots of references and general interest within Deep Ecology with New Science, Capra and the Tao of Physics, Buddhism and physics and David Bohm, and so on. (From there you are only a short step away from Deepak Chopra and The Secret.)
So these ideas were taken on by greens and the counter-culture without realizing that they came from something as dry and soulless and mechanistic as computer science- the very antithesis of what the movement imagined itself to be about. “Getting in touch with nature” was supposed to be about the emotions, and spiritual forces, not lines of computer code, a great irony in this whole story which I find quite fascinating.
The idea of human systems was also influential in the next part of Curtis’ narrative, the hippy commune, and one of the greatest migrations out of the cities in America took place during the 1970s as mainly young people flocked to the land to live in small utopian communes which were non-hierarchical -they were supposed to operate like self-regulating systems. Some communes did prosper and thrive and are still around today- like The Farm in Tennesee, although Curtis mentions only that most of them failed after a few months or at most a couple of years. Why? (I lived in two communes for short periods of time; they were both pretty dysfunctional and as was often the case had rapid turnovers of residents. A major course of conflict was the dish-washing rota.)
Perhaps the problem was with the underlying theory of stable, self-regulating eco-systems in the natural world which, as Curtis explains in the documentary, has not stood the test of time. The models that Odum had made were over-simplified; ecology has moved on from the notion of “natural balance” and most ecologists now agree that ecology is about constant dynamic change and adaptation. There may not even be such a thing as a distinct ecosytem anyway, since boundaries are always permeable. (The idea of the whole earth as a system was developed into the Gaia hypothesis by Lovelock, something Curtis only mentions in passing.)
There is no such thing as natural balance, and computer models cannot replicate natural systems very well at all. This is a theme explored by Aynsley Kellow in his book which I reviewed here.
So what does this mean for permaculture? I don’t know, but the idea of a design system based on natural systems does seem to me these days to be metaphorical at best: actually we don’t want our systems to be too much like nature for all sorts of obvious reasons. There are lots of good ideas in permaculture for design and the idea of self-regulation in a designed system makes perfect sense- collecting rainwater, managing perennial landscapes for food- this need not have anything to do with a natural system though. Still, it is interesting that the underlying theory may be based on a completely flawed view of nature.
This idea however went on to inform public policy quite profoundly long after the science had moved on. In 1972 the Club of Rome published The Limits to Growth, based on Forrester’s cybernetics. The report used computer models to forecast the point of overshoot when the population and consumption of people would outweigh the planet’s carrying capacity. This has become a seminal text, one of the foundations of environmentalism, and is still widely referenced today, eg in the preface of “Fleeing Vesuvius”.
Critics claim models are only as good as the data and assumptions that go into them, and that the modelers underestimated the ability of humans to innovate and adapt. Interestingly, Curtis does not mention climate change, although this would be an obvious extension to the narrative: a science relying heavily on models, but with sometimes poor data, trying to integrate human, ecological and climate systems in one huge model, a process that is itself having enormous influence on policy. It is almost as if we believe that, given enough data and computer power, we can predict the future.
Curtis takes these ideas through the east European revolutions in the early 2000s, that used the same idea of non-hierarchical organisation, but that went the same way as the communes: they failed to account for power and inequality already present and soon reverted back into corruption.
Richard Dawkins gets a mention as taking the theory further with the idea of the Selfish Gene (originally invented by William Hamilton): human behavior can be understood as being driven primarily by the impulse of the gene to survive. This doesnt make people selfish necessarily, but it does provide an explanation for things like the Rwandan genocide: from the gene’s point of view, it makes sense to kill our cousins, or at least those not too closely related but not too distantly related either.
Which raises a couple of interesting questions, because if genes mean that we really are like computers and the code is in our genetics, where then does lie free will? This is really the whole point of Curtis’ film, to question the validity of a theory that says, everything can work as an orderly whole, we are just cogs in the machine, so how can we really work to change things? Where can political action come from? Interesting questions, but I am not sure that free will’s existence or otherwise is a testable hypothesis.
Curtis is concerned that seeing ourselves as just part of a system with “natural balance” could be seen as a way of justifying discrimination and apartheid, as had been done by Field Marshall Smuts and his theory of “holism”- everything had a natural place, presided over by white men. In this sense then these ideas of basing human systems on natural systems and striving for some kind of pre-existing balance is far from liberating or progressive, but could lead to oppression and fascism.
So a lot of interesting ideas, covering science, environmentalism and policy. I’m sure I’ll return to explore more them more in the future.
