Thursday, June 2, 2022

In defence of farming

With a rather strange twist George Monbiot, columnist at the Guardian, promotes regenerative agriculture practices and dismiss farming as harmful altogether – and worst of all is grazing livestock. Instead of farming we should produce foods in factories through fermentation or other modern technologies. But millions of farmers and pastoralists have shown over centuries that farming can be very sustainable. Meanwhile the ecological credential of lab foods are doubtful to say the least.

In the recent article The secret world beneath our feet is mind-blowing – and the key to our planet’s future, George Monbiot describes some aspects of the tremendous life in soils and how a living soil can sustain fertility and itself. Lately, soil health and regenerative agriculture is on the lips of many food and agriculture professionals, even if they often mean very different things. The CEO of Syngenta, a multinational producer of herbicides and other agro-chemicals as well as seeds, including genetically modified seeds, recently went on record promoting regenerative farming as an alternative to organic farming.

Meanwhile the organic farming movement points out that it is the origin both of the term regenerative as well as most of its practices. The importance of a living soil has been promoted by organic farmers for a century now. Living soil is even the title of a book written by Lady Eve Balfour, founder of Britain’s leading organic movement Soil Association. The importance of a living soil was also for a long time common knowledge of gardeners and farmers all around the world. Science is now finally catching up after a hundred year detour along the chemical lane (with keen support of the likes of Syngenta), where soil was seen just as a substrate for the plants to grow in and nutrients was supplied by added chemicals and plants were protected from pests by a nasty mix of poisons.

So welcome to the team George! Or? In the latter part of the same article Monbiot points to many shortcomings of modern agriculture and livestock production, rightly so. I will not repeat those here as I assume my readers are quite familiar with them (if not, I have written a book about it). Monbiot’s conclusion, which he has aired for some years, is that farming is inherently bad. Either it is intensive and destroys the environment, or it is extensive and needs more land, which in his view is equally bad, if not worse:

“Campaigners, chefs and food writers rail against intensive farming and the harm it does to us and the world. But the problem is not the adjective: it’s the noun. The destruction of Earth systems is caused not by intensive farming or extensive farming, but a disastrous combination of the two.”

Monbiot’s suggestion to the “farming problem” is four-fold: First, we should take as much land as possible out of farming. New laboratory foods come to rescue, things like precision fermentation and electro-foods. Second, livestock production should be substantially reduced or even totally abandoned. Realizing that it might be a bit boring to live on lab food alone Monbiot leave some space for (veganic) horticulture and perennial grains, the third and fourth suggestion respectively (Why we should make fat and protein in laboratories while getting the carbohydrates from perennial grains is not explained, but perhaps Monbiot likes bread and pasta more than olive oil and steak?).  

The idea that farming is seen as the Fall of mankind, an epic mistake, is not new. It has been promoted by Jared Diamond, Yuval Noah Harari and many more. It is likely that the transformation from foraging to farming had many negative implications, such as less nutritious foods and shorter lifespan. Many agro-ecosystems are simplified and poorer than most natural ecosystems. In many cases farming has not been sustainable and farmers undermined the long-term sustainability of their own production. The plow, in particular, has a very bad reputation. There are strong indications that many ancient civilizations collapsed as a result of bad farming practices.

But it may be the case that it is exactly because the civilizations where powerful and centralized that the farming systems were less sustainable. The farmers in these civilizations were under a triple pressure. First they should not only feed themselves but also big numbers of soldiers, lords, priests and others. Second they had to pay taxes or rent to the central authority and third, they had to supply the central powers with labor. This forced farmers to overexploit the resources including their land and their own bodies. It also made it impossible to invest in either the land or the farming system as a whole, condemning farmers to a rather miserable life.

Farmer selling bananas, Samoa, Photo: Gunnar Rundgren

In contrast,  many if not most, traditional and indigenous agriculture system have been sustainable and adapted themselves to changes in climate and population over centuries and even millennia. The farming households produced for their own needs and the local market and the cycle of nutrients was self-contained within the system; production and consumption were more or less the same. Many of the rice growing cultures in Asia have remained productive for a very long time. Forest gardens, silvopastoral systems in the Mediterranean, ruminant agriculture of Western Europe, chinampas by the Aztec, Hopi farming, transhumance and many other examples show that sustainability “was so self-evident that people did not even need a word or a theory for it” as expressed by environmental historian Joachim Radkau in Nature and Power. Still today, there are many farmers demonstrating that it certainly is possible to farm in some kind of harmony with nature. We know quite well how to do it and a better understanding of the soil and its properties can lead to improved methods.

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Even worse than arable farming, in the view of George Monbiot, is the grazing of cattle or sheep because this requires a lot of land. He writes:

“While 1% of the world’s land is used for buildings and infrastructure, crops occupy 12% and grazing, the most extensive kind of farming, uses 28%. Only 15% of the land, by contrast, is protected for nature. Yet the meat and milk from animals that rely solely on grazing provide just 1% of the world’s protein.“

But the figures Monbiot present are dubious or simply inaccurate. To determine how much grassland there is on the planet is tricky and it is even more difficult to ascertain how much of the grassland that is actually grazed by domestic livestock. A recent article in Nature by Jinfeng Chang and colleagues estimates that there is almost 5 billion hectares of grasslands in the world, but that only 1.6 billion hectares are grazed by domestic animals – that is only 12% of the world’s land area, not even half of the area claimed by Monbiot.

The statement that only 1 % of the world’s protein comes from animals that rely solely on grazing comes from a report which also clarifies that this is not a very relevant figure. While it is true that nowadays many grazing animals also get some supplements or that in cold or dry climates they often get hay or silage part of the year, grazing still provides 55 % of the feed of all ruminants (cattle, sheep, goats etc.) which in turn provides more than 15% of the protein in human diets, grazing thus provides around 8% of the world’s protein, eight times the figure used by Monbiot. It is also a protein of very high quality and bio availability. The vilifying of grazing animals is also not supported by the ecological footprint calculations where grazing lands comprise just 5% of humanities ecological footprint, while croplands and forestry have much bigger ecological footprints.

It is true that only 15% of the land is protected areas, but approximately 27% of the protected areas are grasslands and many of them are grazed by domestic animals. In Sweden, where I live, almost all protected areas are in the mountains and are grazed by domestic reindeer. The semi-natural grasslands of Europe are considered very important for bio-diversity and the considerable reduction in grassland area the last seventy years is a major problem from a nature conservation perspective. Most of the grasslands used in the world and most of the sheep and cattle are not part of any industrial livestock production. A big share is managed by pastoralists and their livestock management entails a lot more than just producing meat, wool or milk. The undifferentiated attack on livestock in general and on grazing livestock in particular is therefore an assault on the livelihood and culture of between 100 and 200 million people in more than 100 countries. Pastoralists are important ecosystem managers; as a result of pastoralism “biological diversity is enhanced and ecosystem integrity and resilience is maintained”, according to IUCN. Another important role for hundreds of million oxen, horses, buffalos and camels is to carry loads, pull carts and plows and thereby helping farmers to grow more crops.

George Monbiot cites that just 4% of the world’s mammals, by weight, are wild; humans account for 36%, and livestock for the remaining 60% (interesting enough the weight of arthropods is ten times more than the weight of livestock and the weight of all the organisms in a living soil is much higher than any animals grazing on the land). Most people using these figures and probably most people hearing them, draw the conclusion that domestic livestock has squeezed out wild animals. But that is a far too simplistic assumption. For sure, there are many cases where the expansion of farming causes habitat destruction and loss of wild life. But in many cases hunting is the number one reason for reduction of populations of wild life. (There is a difference between the causes of extinction of species and the causes of reduction of populations of mammals and fish. Habitat loss caused by expansion of agriculture, forestry and other human activities is the major reason for extinction of species while hunting/fishing is the main reason for reduction in populations). Only one third of the grasslands of the world are grazed by domestic livestock and the reason there are few wild animals on the rest of the land is that they have been hunted for centuries.

In Sweden the number of wild animals have increased tremendously the last 200 years. In the mid-19th century there were just a few hundred roe deer, moose and red deer and now there are around 300,000, 240,000 and 26,000 respectively. Wild boars had been exterminated in the 17th century and now there are some 350,000. Beavers were gone by 1870 and now we have 100,000. Hunting of cranes and swans have just started again as their numbers are causing problems. Even the predators are making comeback. Meanwhile, the number of people, pigs and poultry has increased many times and the number of cattle is more or less the same. This remarkable comeback of wild life is a result of many factors, but hunting regulations is the most important one. For fisheries and whaling the role of hunting and overexploitation is perhaps even more obvious than for the land living animals.

To make general statements that grazing livestock is good or bad is pointless. The local context determines which role grazing livestock can and should play in the food and agriculture system. Grazing can be managed in a good or bad way. In general, grazing is a system of food production that requires a lot of land but the main reasons for its low productivity is that exactly that it leaves a lot of living space for other life under, on and above the soil.

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Veganic horticulture may work under specific conditions, and even more so if humanure is re-circulated to the fields. Ian Tolhurst, the farmer mentioned in the article, is well known for being a very good farmer. His veganic cropping system uses according to his own statement 400 cubic meters of wood chips annually. While it is independent of any animals it is still dependent on additional land use and out-of-farm resources. It is therefore hard to see that this system is superior from a land-use perspective than a system with crops and animals integrated. The fact that there has been no single veganic food system in the word is a clear indication that it isn’t more resource efficient than mixed systems.

Perennial grains have been promoted for decades now and they are still quite far from being competitive on a commercial scale. If George Monbiot is concerned about the land use for agriculture, he should be concerned by the fact that they yield of Kernza, the only perennial grain so far in advance stages of development, is about one quarter of the yield of wheat. Ironically, one of the arguments for Kernza is that, in addition to the small grain crop, it also produce a lot of forage. That means that the advantage of Kernza is dependent on ruminant livestock, exactly those animals that Monbiot wants to cull. There is nothing wrong with perennial crops, on the contrary they are good, but they are no silver bullet for feeding the world.

The claims of environmental benefits of bacterial protein, fermentation of fats, indoor farms and other novel tech foods are not backed by facts. The main reason is the energy, water and land nexus. In-door production of lettuce requires in the range of 2000 kWh per square meter growing area (more is required for the production of tomatoes or potatoes). Only 1.5 square meter per capita of such production would consume the total global production of electricity, which in itself shows how absurd the idea is that it could “feed the world”. While water and land are possibly “saved” at the site of production, the land and water footprint of energy production is huge. Exactly how big varies considerably between the various forms of energy and how you calculate. The “saving” of water is also questionable in many cases as advocates of tech food routinely compare the use of drinking water with rain when they tell us how much water they save. Rain falling on fields is not saved in any meaningful sense if you abandon the field or plant forest on it.

One of the promising new laboratory techniques mentioned by George Monbiot is hydrogen oxidized bacterial protein from electricity. The technology is actually known since the 1960s and has not taken off because of the prohibitive costs. In a research article it is concluded, that only the cost of energy required to produce microbial protein is higher than the price of soybeans, even if capital and other operational costs are not taken into account. The production of 1 kg of microbial biomass would require 10 kWh of electricity. On an energy basis it will require five times as much energy to produce the bacterial biomass than is contained in the product. The electricity needed “to feed the world” with this kind of product would be more than the total electricity production in the world according to my calculations. And you would still need to produce the fat, the carbohydrates, minerals and vitamins and mix them into something that you could call “food”. 

Of course, there are constantly new technologies being promoted, and once you have debunked the environmental credentials of one of them a new one is promoted with promises of sustainability. But it is wise to be skeptical. Quorn remains the only real “lab food” that has reached commercial scale and it is based on technologies known for a century by now. Judging from its hefty price it can hardly be more resource efficient to produce than beans or even tofu and meat. The health effects of tech food products are uncertain and untested. Undoubtedly they will increase even more the share of ultraprocessed foods as most lab foods products are single ingredients and not food.

Tech food ingredients can be seen as a refinement, a continuation of the conventional industrial agriculture system. To confine fungi in a vat to convert corn into Quorn is not much different than industrial chicken production (but better for the chicken). The food system is already working by converting crops and sometimes livestock into ingredients which are put together and constantly reformulated in to brand products. But in my view, this development is already a mistake and instead of continuing on this path, we need new directions for the food system, something I have elaborated in many of articles as well as in my book Global Eating Disorder.

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Considering that George Monbiot is a staunch opponent of capitalism, it is hard to understand that he can’t see that many of the ills of farming, that he rightly describes, are not a result of farming as such but of capitalism. Industrial livestock systems, giant monocultures where whole landscapes are dedicated to one crop, be it soy, corn, oil palm, tomato, wine or olives, the massive use of pesticides and chemical fertilizers, and the linear nutrient flow of the industrial food systems are all features of capitalism. Capitalism also plays an important role in deforestation in Brazil and Indonesia. In a similar way as farmers in the huge empires were forced to compromise the integrity of their farming system to supply the empire with manpower, materials, taxes and tithes, modern farms shape their production after the “market demand” (which has little to do with consumer demand). In the modern world, the pressure from the state is largely replaced with the pressures of the global market which forces farmers to constantly reduce costs and replace their circular and sustainable food systems with linear commodity production. “Capitalism, which sounds so reasonable when explained by a mainstream economist, is in ecological terms nothing but a pyramid scheme.” Words by George Monbiot in an article in the Guardian October 2021.

The factory foods that Monbiot promotes are just a final step in the total capitalist transformation of the food system and will (if they ever become commercially viable) contribute even more to this than conventional farming. The output is not food but commodity ingredients for industrial food products. The processes are standardized and technocratic requiring massive investments and high use of energy. If they will work as envisioned, they will release the food industry from the dependency of the weather, the farmers and the land, i.e. everything that is living. While Monbiot and other eco-modernists see this as something positive which will allow us to ”save nature” it is removing humanity even one step more from nature and the living and puts even more of our life under corporate control. And there is no evidence whatsoever that any nature will be saved by these new technologies.

To increase the distance between humans and the living world which is also our life support system is bound to aggravate the separation between humans and nature with devastating result for both humans and the rest of the living world. 

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A couple of years ago I participated in a panel with  Walter Willett, George Monbiot, Hindou Oumarou Ibrahim, Julia Lernoud which can be seen here: https://www.globallandscapesforum.org/video/is-lab-grown-food-a-solution-to-the-climate-crisis/


 

 

Monday, May 16, 2022

Landskap - a model for the future?

The Swedish word landskap can mean the same as the English landscape. It was also the word for the old counties of Sweden, administrative units that go back some thousand years. In the landskap people determined the laws and took decisions in the yearly thing. We find the same suffix -skap in words like äktenskap (marriage), vänskap (friendship), gemenskap (community), grannskap (neighborhood), medborgarskap (citizenship) and vetenskap (science, what we know). It is related to the old English ship as it is used for friendship. It signifies that what we have in common.

 

Av Hermann A.M. Mucke - Eget arbete, Public Domain, https://commons.wikimedia.org/w/index.php?curid=2217785

Land is also another word for nature. Landskap, therefore, is the nature we have together, where we live. The word express that we are part of the landscape and that the landscape is part of us. The ”us” in the landskap are the people living there, not the people owning property or mines there or a distant state claiming dominion. A landskap has certain properties and it is limited in geographic area and people are part of it. In living landscapes the divide between nature and culture is therefore meaningless.

The whole notion of landskap is in contradiction with the modern capitalist society in many, many ways. Profiteering and inequality are not only unfortunate by-products of capitalism but essential parts of it. But equally problematic, or even more so, is the rift between man and nature and between producer and consumer. They are not only separated in person but also in place, so that one person in one place commands resources in a totally different location and that one person in one place consumes stuff produced by someone else in another location. All this is mediated by a currency that makes all things interchangeable and therefore also deprived of meaning - money. In addition, the separation both in place and in context means that ecological cycles are broken. e.g. the humanure can’t be circulated back to the land from which the food came from or livestock manure is accumulating in feed importing countries while soils are mined in food exporting countries. In a rather similar way social cohesion is also broken. Of course, the even bigger cycle of carbon in the biosphere is disturbed even more through the extraction of fossil fuels, also an integral component of the capitalist market economy

Conscientious consumers try to avoid cookies made from palm oil, mobile phones with conflict minerals or t-shirts made by semi-slaves in distant countries. But in the end, the only way to be a responsible consumer in a global capitalist society is to opt out of it as much as possible. And here the concept of landskap comes in handy.

Obviously, the post-viking age of landskap was no ideal world as power structures and power cultures prevented people from drawing the full benefits. Feudal societies were also often shaped around a landscape. It is clear that things will not be all rosy as soon we organize us according to landscapes. In the end, there will probably never exist a society that has no flaws. Nevertheless, the landskap-society has a good foundation for a socially and ecologically sustainable society where there is a direct relation between man and nature and between man and fellow humans. A landscape approach to our future society provides a frame for us to be grounded, rooted or terrestrial

Some may see the promotion of localization as just one more expression of growing nationalism. But there is no reason at all to see it that way. To develop a local community is something very different than the nationalist project. While it is important to dissociate from xenophobia I believe we also need to realize that there is some value in the care for the local and close. Similarly, there are also values developed with individualism and globalization which we should honor and care for. Even markets and money may have some role to play in a localized world. The difference would be that they (again) becomes tools for accomplishments rather than radical monopolies that dictates life and death.

 

Read also: Towards a landscape diet and communal landscape management

This post is part of a series of post inspired by our forthcoming book, The hippos of Pablo Escobar. 

Wednesday, April 27, 2022

Being nature

We (my wife Ann-Helen and I) just finished (well almost), the manuscript of a book on man and nature titled The hippos of Pablo Escobar. It is of course an almost impossible topic to write about. Despite being the foundation of ”natural science” there is no definition or common agreement about what nature is. It is ironical that one of the most prestigious scientific journals is named Nature.

Nevertheless we cover a lot of ground in the book and address issues and questions such as:

What is wilderness, and is it a meaningful category?

Why do we make so many categories of animals, wild, tame, invasive, feral and why are Pablo Escobar’s hippos causing conflict?

Can we even talk about human individuals in a meaningful way when we are totally dependent on other organisms (the concept of holobionts) as well as, human society (the superorganism)?

Is there virtue in de-extinction and rewilding?

A forest harvester, photo Gunnar Rundgren

We apply an ecological lens to the role of humans in the Earth system and show how the energy metabolism of the average human now equals a 10 ton King Kong. Meanwhile we also apply an economic lens in our narrative of the development of forestry and agriculture. The combination of ecological conditions and economic conditions have huge explanatory power.

In the last part of the book we discuss the various tools and policies that are used or proposed for management of our role in nature/our use of nature, such as:

The rights of nature (legal concepts)

Is nature protection, such as protected areas and species protection, working well, and what are the criteria for assessment of that? (conservation concepts)

Local nature stewardship (governance concepts)

Paying for ecosystem services, climate compensation and Polluter Pay Principle (market concepts)

A deeper relationship in/with nature (philosophical concepts)

Working in nature (being nature)

Bossa and Bosse in restored grasslands on our farm, photo: Gunnar Rundgren

In a few coming posts I will raise some of the topics of the book. First out: Should we withdraw from nature or live in it?

These days many people seem to have the opinion that Man is a plague on earth and that the only chance nature (or humans or both?) has is to withdraw from nature, leave it alone, possibly after we first restored it. This is echoed in demands for rewilding and half earth (i.e. that half of the planet should be set aside for nature). Another versions of this perspective is a call for further urbanization or even space colonization. The pursuit of lab grown food is also an expression of this perspective. The ultimate withdrawal is of course transhumanism, where we also leave our bodies behind. The same people may not necessarily embrace all of these.

While there are merits (and also a number of pitfalls) in rewilding and protected areas we believe we should pay more attention to the used landscape and how to integrate other species and ecosystem functions in the farmscape, managed forests as well as urban and peri-urban green areas. Space colonization, lab foods and continued urbanization are just delusions and diversions as the ecological foot print of cities, labs and space travel is enormous. No matter how green the city is it draws on the resources of the countryside and large cities are ecological sewage pools where all sorts of resources are concentrated and wasted. Because they are constructed by the logic of a globalized capitalism they can’t be integrated in local ecosystems, they can just draw on its resources.

While many people seem to believe that withdrawal from nature is a method to save nature, it just amplifies the separation which is at the core of the current environmental disaster.  Just because you are not fishing, logging or farming yourself, it doesn’t mean that fish, land or forests are saved. The main result of withdrawal is an even deeper ecological illiteracy.

Instead of seeking, in vain, to separate humans and their society even more from nature, we believe that humans should re-embed its society in the natural world. Instead of seeking independence and individual “freedom” we should embrace our dependency of other organisms and ecosystems. The best way to do that is that many more people are actively participating in the management of the anthropogenic biomes which already dominate the planet.

Even though our record in many regards is abysmal, humans are not ecological villains by definition. Even farming, which today is the scapegoat for all ills and called  the worst mistake humans ever made, is not necessarily harmful for the environment.  We tend to look at the failure of many civilizations caused by erosion or other bad farming practices. But most civilizations for which we have records were authoritarian and centralized where peasants had to overexploit their lands to pay taxes, tithes or rents as well as supplying the cities with charcoal or timber. Farms were also short in labor because the state or lords conscripted men to the army, to build temples or pyramids and women to be servants. The current industrial farming system shaped by capitalist markets is another example how harmful agriculture can be.

Instead of only looking to those failures we should be inspired human settlements and cultures which have been sustainably for centuries, even millennia. Many indigenous people practiced sustainable farming or livestock husbandry in immense variation adapted to local conditions. But also traditional farming systems have in many places of the world been surprisingly stable and able to adjust to changes in climate, embrace new crops and methods, for example the Asian production systems described by King in Farmers of forty centuries, or the forest gardens of many tropical countries. Semi-natural grasslands have been sustainably managed for thousands of years in Scandinavia and elsewhere and are in addition incredibly bio-diverse landscapes.

Modern farmers, foresters and fishermen are often criticized by conservationists and environmentalists, for many good reasons. But how they farm, log or fish is a product of our society, and it is not fair to blame them for doing what was expected by them and encouraged by the government, food industries and supermarket (don’t tell me consumers asked for it though!). One can’t expect them to do a lot better as long as they are producing commodities for a market which just appreciate the lowest price. Meanwhile they are the ecological engineers, the environmental managers, of the anthropogenic biomes and it is essential that they are motivated to change, not primarily through increasingly tougher environmental regulations, but by re-defining their role and rewarding nature stewardship.

Other local people than the land owners should also to a much larger extent have a say in how “their” nature is being managed. One of the best ways is to engage more people in those activities that link us to nature. From logging to cooking. When Robin Wall Kimmerer is asked what one thing she would recommend to restore relationship between land and people, her answer is almost always, “plant a garden”.

“Something essential happens in a vegetable garden. It’s a place where if you can’t say ‘I love you’ out loud, you can say it in seeds. And the land will reciprocate, in beans” (from Braiding Sweetgrass)

The abstract scientific knowledge of nature and ecology obviously have merits, but real understanding of nature will also always need direct relationships between humans and nature. The sustainable and gainful interaction between humans and the rest of the living world will not be created on a drawing board but rather be developed by people being grounded, being terrestrial, being nature. To get your hands dirty is even good for your health.  

Sunday, January 30, 2022

Why we will never run out of work

As little as our desires will ever be satisfied in a capitalist economy, the demand for work will never cease. They are both intrinsically linked to the same phenomenon: a society built on the expansion of capital.

“If you think about the economy, it is — the foundation of the economy is labor. Capital equipment is distilled labor. So what happens if you don’t actually have a labor shortage? I’m not sure what an economy even means at that point, said Elon Musk when he presented the fourth quarter earnings of 2021 and told media that Tesla’s attention now would be the development of a humanoid robot. I am no certainly no muskist, on the contrary. He probably wanted to sidetrack those wondering where the Cybertruck and budget Teslas are. And I think he is wrong in his assumption that robots would eliminate labor shortage. But his question what a capitalist economy would even mean if robots were endless in supply is to the point.

But why do we work in the first place?

In the outskirts of the Russian city of Vladimir, the excavation of a 30 000 year old grave revealed two children which were placed head-to-head. They were adorned with elaborate goods including more than 10,000 mammoth ivory beads, more than 20 armbands, about 300 pierced fox teeth and 16 ivory mammoth spears. One estimate is that it would have taken 10 000 hours to produce the beads alone. Did those making this consider that all that effort to be work, leisure or artistry? I guess they wouldn’t even understand the question or that we would understand their response.

It is presently well established that foraging societies (hunter and gatherers) could satisfy their basic needs by working rather few hours and they still had an energy surplus. This was a result of their skills in making tools, cooking that allowed them to utilize foods more efficiently and their social organization. In Work: A History of How We Spend our Time, anthropologist James Suzman, explains the adornments of the grave in Vladimir with the energy surplus of their economy. This energy surplus has to be spent one way or the other. To become obese is certainly not a winning strategy for a mobile hunter or a marathon walking gatherer. Instead people spent their energy on gossiping, developing mythologies, language and art as well as ritual (rarely fatal) combats with neighbors. So humans are bound to work, to spend energy as a result of her efficient capturing of resources.

Work as a distinct category of occupation develops with settlement, agriculture and hierarchies. Agriculture, especially in very seasonal climates requires planning over years, storage of food, feed and seeds. An even bigger step was the introduction of salaried work, which is strongly linked to the emergence of cities, money and market as well as a more unequal and hierarchical society. Those agrarian civilizations could capture a much bigger share of the solar energy from a given area compared to foragers. But they also needed to work harder. Not only did farmers have to work more than foragers for their own food needs, they also had to produce surpluses for a growing number of professionals, rulers, priests and servants in the city. The increased work enabled by increasing energy resources was also channeled into the construction of palaces, temples and other monuments. According to Suzman, war was also a way both to spend energy, protect the energy resources or increase them. While agrarian civilizations had access to more energy they were also threatened by failed harvests, natural disasters and attacks from competing civilizations. This induced them to prepare for scarcity e.g. by having central granaries for food storage. 

Susan Mkandawire tends her plot in Kasisi, Zambia, Phota Richard Mulonga

 

The next huge step in the development of work was the industrial revolution, which turned the majority of the populations into paid workers. The industrial revolution was largely driven by the increased use of fossil fuels, first coal, later oil and gas. With machinery driven by fossil fuels, one person could produce a lot more than before, but still they worked as much or even more than before.* Suzman’s theory of surplus energy as a driver of the restless occupation of humans doesn’t really explain why this to such a large extent is directed towards paid work and less to leisure activities, rituals or art. Why doesn’t anybody spend years of their lives adorning their children’s graves? For an understanding of that we need to match the increase of energy resources with the emergence of capitalism. Here I leave Suzman’s narrative.

Even if it is called the industrial revolution its biggest accomplishment was a revolution of the productivity in agriculture. One might believe that the greatest changes in in farming was the introduction of new methods and fertilizers and pesticides. But the impact of mechanization dwarfs those other innovations. The increase in labor productivity in grain farming is mind-boggling. In the 18th century it took an average farm worker in Sweden 30 days to cut, dry and thresh one ton of grain such as oats, rye, barley or wheat. Today a normal combine harvester do that job in less than five minutes, and the latest John Deere X9 1100 combine have a capacity of up to 100 tons of wheat per hour. Of course this dramatic increase of productivity is the result of the use of fossil fuels. A full time agriculture worker in the US uses energy equal to around 70 barrels of oil per year, and a lot more in highly mechanized grain production.

One would assume that this enormous increase of productivity in agriculture would lead to a dramatic decrease in hours worked. But most people that were made redundant in agriculture went to factories or services where they worked even longer hour. As populations increased in parallel with the industrial revolution the total hours worked increased tremendously because the work that was to be done increased simultaneously in a magic way. The mass unemployment that has been feared with each new wave of industrialization and automation has so far not materialized, on the contrary. There is actually a positive correlation (don’t ask me to clarify causation though) between use of energy per capita and employment; countries with high energy usage are countries with have high levels of employment and they are also wealthy countries. The whole industrial epoch is characterized by increased use of energy and other natural resources, increased work as well as increased consumption. In that sense Musk is wrong to assume that manual labor will be made redundant by robots.

Simultaneously, capital also increases at a rapid rate. The link between capital and labor was clarified by John Stuart Mill already: “capital is the accumulated product of past labor destined for the production of future wealth”. Which is basically what both Musk and Marx say. Capital can increase through the extraction of more surplus value per work hour or by increasing the number of hours worked. The use of machines driven by external energy sources, primarily fossil fuels, made it more convenient to increase productivity per hour worked than to increase hours worked even more. To overwork people is mostly inefficient even from a pure exploitative perspective.*

But while production per worker can increase tremendously, the capacity of material consumption has limits and so do natural resources. There are limits to how much food we can consume and how many technological gadgets we want to buy. In addition, the more productive a sector becomes and the more “mature” a market is, the less it will generate any profit (again, look at farming). Capital, therefore, constantly need new arenas for its growth, which after all is an imperative in a capitalist market economy. Business becomes more complex in a globalized world and companies need lawyers, interpreters, asset managers, tax consultants, spin doctors and all sorts of paper pushers. The service sector grows and jobs are created for private occupations formerly mostly being not salaried work. Things like health care and education expands dramatically, whether they are privatized or not. Every stage of consumption and leisure are exploited. Even unemployment can become a lucrative business for unemployment insurers, employment agencies, job coaches and CV stylists. It is this mechanism that Musk misses and that his robots in no way will change.

Our wants will never be satisfied in a capitalist economy, and the demand for work will never cease. They are both prerequisites for and results of the expansion of capital.

 

 

* In the early phase of the industrial revolution working hours were long, probably longer, and certainly harder, than in the agrarian society proceeding it. Through the activities of trade unions and political movements working hours have been reduced substantially throughout the last centuries, but the last fifty years little has happened in the advanced economies