Uncategorized

• Published as “Water scarcity, forced displacement among challenges we face”

Humans face multiple challenges beyond climate change, from resource scarcity to rising armed conflict and mass forced displacement.

Dr. Trevor Hancock

30 July 2024

703 words

The UN Environment Programme’s new report, Navigating New Horizons, produced in partnership with the International Science Council, is not easy reading. It’s not just that it is a dense 100-page document, but because it paints a grim picture of the challenges we face. However, towards the end, the report notes a shift that is both hopeful and relevant to local action, as I will discuss in a couple of weeks’ time.

But first, what of the future challenges? Unsurprisingly, given it is a report from the UN’s environment agency, there is a strong focus on the environmental challenges we face. But there are also important social and governance challenges, and all these challenges are not only growing and speeding up, but converging and “appear to be synchronizing”, becoming a polycrisis.

The first challenge is the shifting relationship between humans and the Earth, such that “continuing environmental degradation and systemic shifts are pushing natural ecosystems and humans to limits.” The UN speaks of a ‘triple planetary crisis’ of climate change, biodiversity loss and pollution. In addition to the well-known challenges of climate change, it has been estimated that by 2050 less than 10 percent of the Earth’s land area will remain free from significant human impact, while “humans will have eliminated 38–46 per cent of all biodiversity”.

Pollution is a particular concern, with “350,000 chemicals and substances listed for production and use”. Moreover, of the thousands of chemicals “registered as being toxic, or persistent, by a few countries . . . the vast majority have not been measured in the environment or in humans.” As a result “the hidden health and ecological costs [are] likely underestimated”, and are particularly serious for infants and children.

A second and related challenge is scarcity of and competition for critical resource. While oil, gas and, more recently, rare earth minerals have gotten a lot of attention, more worrying is scarcity of such fundamental determinants of wellbeing, indeed survival, as food, water and land. “Climate change exacerbates water scarcity”, which not only damages food production but will “increase the likelihood of conflicts.”

Indeed, a new era of conflict is a third challenge: “Armed conflict and violence are on the rise.” Not only are there “fifty-nine state-based conflicts across 34 countries . . . higher than any time since 1946”, but “increasingly, conflicts are propagated and sustained by the engagement of non-state actors, political militias, domestic criminal groups and terrorist organizations.” And as we see only too well, drones, satellite imagery, AI and other technological changes are changing the nature of conflict.

Moreover, “armed conflicts consistently result in environmental degradation and destruction . . . triggering food and water insecurity, loss of livelihoods and biodiversity depletion.” These impacts are exacerbated by “the weaponization of access to water, food, energy and critical infrastructure.”

These changes contribute to a fourth challenge: Mass forced displacement. “Whether due to conflict, climate change or other external pressures”, the result is that home becomes uninhabitable, so people have “little choice other than to move.” Today 1 in 69 people around 115 million – are forcibly displaced, but the International Organization for Migration reports that that “environmental impacts and climate change alone . . . will force more than 216 million people across six continents to be on the move within their countries by 2050.” Women and children are disproportionately harmed in these situations.

Another key challenge is the digital transformation, including social media, AI and other technologies, the impact of which it is hard to estimate. On the one hand, “these innovations hold tremendous promise to accelerate improvements across various systems, from energy to mobility to food and beyond.” But we have also all seen the downsides of some of this technology, and the ability to manage the technology in the face of rapid change driven by private sector initiatives “looks increasingly difficult”.

A sixth challenge is persistent and widening inequalities, both within and between countries, which many of the other critical shifts only make worse. I will explore this challenge in more detail next week along with the two remaining critical shifts, which relate mainly to governance challenges, before starting to look at the potential for positive responses and the implications for local action. 

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy

• Published as “Decline and collapse is the future for ‘business as usual’

If we want that to change, we need a new global emphasis on wellbeing metrics rather than pure economic growth

Dr. Trevor Hancock

23 July 2024

703 words

The UN Environment Programme just published an important report called Navigating New Horizons, which is “a global foresight report on planetary health and human wellbeing” – precisely my main area of work. Moreover, it links up with another of my main areas of interest – my work as a health futurist, especially in the 1980s and 1990s.

Now good futures thinking isn’t about predicting the future, particularly when you are dealing with very changeable social and political systems, especially when you understand that such systems are subject to sudden, non-linear change; they can reach tipping points and change very rapidly and in sometimes unpredictable ways.

My work as a health futurist mainly involved helping people think about a range of plausible alternative futures. From there, people can think about which of the plausible alternatives they would prefer, which they would want to avoid, and what they might need to do to reach their preferable future.

One of the plausible futures we face – usually thought of as the probable future – is ‘business as usual’; basically, just more of the same, but bigger and better. So for years, decades in fact, ‘business as usual’ has meant a continuation of the system of economic growth and material consumption that took off after the Second World War, a process that the Stockholm Resilience Centre dubbed ‘the Great Acceleration’.

But more than 50 years ago we were warned by the Club of Rome, in their landmark report ‘The Limits to Growth’ that ‘business as usual’ would lead to decline and collapse in the mid-21st century – still a generation away. Now we are almost there.

So right now, what appears to be an increasingly plausible future is some sort of ecological, social and economic decline, or even collapse in some places. This is because, to return to my recent columns on values, “Ecosystems support societies that create economies”, as the Worldwide Fund for Nature has noted.

When we try to operate in contradiction to that dictum, we drive ecosystems into decline, or even into collapse, and with them the societies and communities that depend upon them. Increasingly, then ‘decline and collapse’ is the ‘business as usual’ future, the probable future, which is in itself an interesting shift in perception.  

One of the key messages of the UNEP report is that acceleration is itself accelerating: “The speed of change is staggering”, the report states, adding that “it has become clear that the world is facing a different context than it faced even ten years ago.” This is due to “the rapid rate of change combined with technological developments, more frequent and devastating disasters and an increasingly turbulent geopolitical landscape.”

Indeed, UNEP notes, “The world is already on the verge of what may be termed ‘polycrisis’—where global crises are not just amplifying and accelerating but also appear to be synchronizing..” The report identifies eight critical global shifts or phenomena that we need to understand and learn to manage; I will explore them next week.

Clearly, decline and collapse is not a preferable future, at least not from humanity’s perspective, although Mother Nature may welcome it as a way of ridding herself of a pest! But nor is ‘business as usual’ preferable, since as already noted, it leads to decline and collapse.

But the message of the UNEP report is not one of despair. On the contrary, there is hope: “The good news”, states the UNEP, “is that just as the impact of multiple crises is compounded when they are linked, so are the solutions.”  Thus we can “shift the momentum from the brink of polycrisis to polystability.”

The report suggests there are two key changes we need to make: “a focus on intergenerational equity and a new social contract reinforcing shared values that unite us rather than divides us.” A third important change that will help bring about the needed transformation, UNEP notes, is “Placing a new global emphasis on wellbeing metrics rather than pure economic growth.”

If you understand intergenerational equity as referring in particular to the state of the planet we pass on to future generations, then it is noteworthy that once again we are talking about transformations in values relating to the Earth, each other and the economy.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy

• Published as “Core-value change has to come from the grassroots”

Rights-based arguments such as those used to fight the tobacco industry could be a powerful tool — including the rights of future generations to a healthy environment

Dr. Trevor Hancock

16 July 2024

701 words

It is said that every system is perfectly designed to achieve the results it gets. If so, then our current system seems perfectly designed to push us beyond planetary boundaries in a variety of Earth systems, while creating widespread and worsening inequality. This presents a massive threat to the wellbeing of current and future generations.

For the past few weeks I have been exploring the underlying core values that drive many of our systems, institutions and choices. When I look at the state of the world today, and in particular our relationship with nature and with each other,  it is clear we are being driven by a set of core values that are not fit for purpose in the 21^st century. And I have suggested a set of core values that are compatible with ensuring a healthy, just and sustainable future for all, while protecting and restoring the planet’s vital systems.

All well and good, but how do we bring about these massive and rapid value shifts? How do we, as the late Will Steffen put it, reach social tipping points before we reach ecological ones? One thing for sure, there isn’t an app for that! But I do have some thoughts.

I spent a chunk of my time in the early 1980s in the fight against the tobacco industry. The social tipping point for smoking came when smoking came to be seen as an abuse of the rights of non-smokers. So using rights-based arguments could be powerful. There have been calls for the recognition of the right to a healthy environment. Indeed, B.C.’s own David Boyd, as UN Special Rapporteur on human rights and the environment, championed this through the UN, with the General Assembly recognising in 2022 that a clean, healthy, and sustainable environment is a human right.

Then there are the rights of future generations to a healthy environment. Several court cases around the world have successfully argued that case with respect to government failures to slow or stop greenhouse gas emissions, while the Welsh National Assembly passed a Wellbeing of Future Generations Act and created a Commissioner to oversee it.

Beyond that, we need to consider the right of nature and of other species to exist. A number of countries around the world have recognised land and water systems as persons (e.g. the Whanganui River and Te Urewera in Aotearoa New Zealand); after all, if corporations can be considered persons, why not the much more obviously alive ecosystems?

Related to all this is the need to expand the powerful set of values concerning social justice to include inter-generational, inter-communal and inter-species justice. The 1987 Brundtland report on sustainable development stated we should “meet the needs of the present without compromising the ability of future generations to meet their own needs.”

But when we deplete a resource, poison an ecosystem or create long-term change in vital Earth systems, we are acting in an unjust manner towards other people and places, future generations and other species.  

But core value change cannot be imposed from above, it has to come from the grassroots. Earth For All, about which I wrote a series of columns between October 2022 and September 2023, was clear on what is needed: “fresh conversations in every home, every school, every university, every city, every parliament. What is the future we want? How can our operating system get us there?” And, I would add, what we value and what our values should be.

Because the root of this series of columns on values was my homily at the First Unitarian Church, I want to end with specific reference to the role of faith communities. After all, faith communities are all about values, about our relationship with ‘creation’, however that is understood, and about community, the very things I have been writing about.

They can play an important role in initiating and leading explorations and discussions about the  new ethical frameworks for society that reflect the constellation of values – human solidarity, quality of life, and ecological sensibility, as The Great Transition Initiative puts it – that we need.

Such work is essential if we are to achieve the great turnaround in societal values we need, locally and globally.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy

If we want government and corporate leaders to change their values, we need to change ours

Dr. Trevor Hancock

9 July 2024

700 words

As I near the end of my series of columns on values fit for the 21^st century, I return to my May 26^th column, in which I took our government and corporate leaders to task for reflecting and embracing a set of neoliberal values that are incompatible with planetary health and societal wellbeing in the 21^st century.

Their self-interested blind adherence to ‘business as usual’, I wrote, to an economic system and underlying core values that plainly work against our long-term interests, is because they get so much benefit – wealth, power, status – from the way things are. But while I think they need to change their values, I do not believe that this can happen if society itself does not change its values.

After all, while we may call them ‘leaders’, in many ways they are simply followers. An old adage in politics, after all, is not to get too far out ahead of the parade, and to always look back and make sure it is still following you.

At the same time, though, while keen to go along with what the society itself values, they are trying to shape societal values to match their own and their party’s ideologies, trying to persuade people it is in their best interest.

Meanwhile, corporate leaders are interested in promoting their products and selling more of everything so they can grow their profits and their power. So they too are trying to shape societal values to match their own and their corporation’s ideologies, trying to persuade people it is in their best interest.

As a result, the whole, society – aided and abetted by those ‘leaders’ – goes along with the mis-aligned set of values that are at the root of our ecological, social and economic crises: A lack of connection to and reverence for the Earth, the valuing of individualism at the expense of society, the derogation of government and of regulation and taxation, the valuing of a narrow concept of wealth and the continual growth of an economic system that harms the Earth and many humans.

So the fourth set of values that have to be transformed relates to an explicit set of priorities embodied in the World Wide Fund for Nature’s (WWF) piece of ‘scripture’ that was the basis of my April homily at the First Unitarian Church: “Ecosystems sustain societies that create economies. It does not work the other way around.”

The sad truth is, however, that we try to make it work the other way around. By prioritising the economy, we allow it to distort society and harm the Earth’s natural systems that are the ultimate determinant of our health. In the set of dominant values today, it is clear that the economy usually comes first.

We see the Finance Minister and the budget dominating much of government and the news. We hear economics correspondents talking a lot about the GDP and whether it is growing or shrinking. We are fed business and economic data on a daily, even an hourly basis.

It is only recently – thanks to the intitative of Professor Rick Kool at Royal Roads University – and only on CBC’s ‘On the Island’ radio show, as far as I know – that the daily CO2 levels are also reported.

But nobody is giving us indicators of  the state of our local and global ecosystems, which  are largely excluded from the reckoning of our economic systems. And we certainly are not given the happiness or quality of life index or the wellbeing numbers on a daily, weekly or even monthly basis.

So what is it we actually value? Should money really take precedence over wellbeing for all and planetary health? Is that the sort of society we want for our children and grandchildren, and for future generations all over the world? I hope not, for their sake.

We need a conversation, in this region, across Canada and indeed around the world, about the WWF’s seemingly simple but profound statement, about the values that are incompatible with this simple worldview, and an exploration of the values that are compatible with “a planetary civilization rooted in solidarity, sustainability, and human well-being”, as the Global Scenario Group put it.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy

We need to ensure the economy is subservient to, not dominant over, societal wellbeing and planetary health.

• Published as “The economy should serve well-being, planet health, not dominate them”
• The economy is not a natural phenomenon, it is a human construct, so if it doesn’t work for us we should change it

Dr. Trevor Hancock

2 July 2024

702 words

In exploring the need for a transformation of our values so they are fit for purpose in the 21^st century I have been using a piece of ‘scripture’ from the World Wide Fund for Nature’s 2014 Living Planet Report.

The third realm from my piece of ‘scripture’ is the economy, and the text makes an important but often over-looked point: Societies create economies. The economy is not a natural phenomenon, it is a human construct, so if it doesn’t work for us we should change it.

Well, this economy does not work for us. The Institute for Health Improvement, rooting its idea in systems engineering, states: “Every system is perfectly designed to achieve the results it gets”. Our current economic system seems perfectly designed to damage and destroy the Earth’s natural systems while undermining society and heightening inequality.

At the heart of this problem are a set of values that prize money, wealth, greed, profit and ‘stuff’ above planetary health and societal and human wellbeing; that is opposed to paying taxes on principle; that covets and accumulates power by heightening inequality, and that adheres to the absurd notion of indefinite growth. 

Disastrously, the only wealth that is really valued is economic wealth, be it money or ‘stuff’. As I noted in an earlier column, natural capital is not included in most economic models, nor for that matter are human or social capital. The latter, by the way, is distinguished from human capital because human capital is all about the ‘wealth’ of an individual – their level of education, creativity, health, sense of compassion etc – while social capital is all about the extent and strength of our relationships with each other – the realm of community and society.

But in the 21^st century we have to value all these forms of wealth, which means we need at the very least to reform capitalism so it integrates all these forms of capital. Real capitalists increase all forms of capital at the same time, and they most certainly do not deplete natural, social or human capital just so they can increase economic capital – that is false capitalism.

Turning to taxes, nobody said it better than US Supreme Court Justice Oliver Wendell Holmes a century or so ago: “Taxes are the price we pay for a civilised society”. So if you have a nagging feeling that society is less civilised than it used to be – and a society with the levels of hunger and homelessness we see today can hardly be called civilised – then there is your answer.

When it comes to the issue of continuous economic growth, Kenneth Boulding, a former President of both the American Economic Association and the American Association for the Advancement of Science, told the U.S. Congress as far back as 1973: “Anyone who believes exponential growth can go on forever in a finite world is either a madman or an economist.”

So the third set of value transformations we need has to do with the economy, which must a) be consistent with the reality of the finite and limited Earth on which we live, and b) be in service to society, thus creating the conditions that enable wellbeing for all, both now and for future generations.

Among other things, that means abandoning the absurd and impossible dream – actually, the nightmare – of perpetual and exponential growth, in favour of a steady state economy. That will mean valuing sufficiency rather than affluence and excess: As the late Herman Daly wrote, “Enough should be the central concept in economics,” where enough means “sufficient for a good life”.

We also need to find new and better ways to value progress. The GDP was never intended as a measure of social welfare, and it is profoundly misleading, since it includes many unhealthy and indeed harmful costs, such as the costs of cleaning up after disasters or all the money spent on tobacco as well as the costs of treating tobacco-related diseases.

Alternatives include the Genuine Progress Indicator, Gross National Happiness, as pioneered by Bhutan, and here in Canada, the Canadian Index of Wellbeing. But above all else, the economy must be put in its place – subservient to, not dominant over, societal wellbeing and planetary health.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the                                            University of Victoria’s School of Public Health and Social Policy

We need a re-awakening of our sense of kinship with and shared responsibility for our fellow humans, of a sense of community

Dr. Trevor Hancock

25 June 2024

699 words

I am exploring my ‘scriptural text’ from the Word Wide Fund for Nature’s 2014 Living Planet Report that was the basis of my homily for the First Unitarian Church back in April. The report stated: “Ecosystems sustain societies that create economies. It does not work the other way around.”

Many of our problems, I believe, stem from a mis-aligned set of values that are unfit for the 21^st century challenges we face. Those values relate to the three realms included in my chosen text: The Earth (ecosystems), society and the economy, and how we prioritise among them. Two weeks ago I discussed our need to develop a reverence for the Earth and all it contains, an awareness of a connection to nature that is, at its heart, spiritual.

The second realm from my bit of scripture is society, and thus about our relationship with each other. In recent decades, we have seen society and community de-valued and undermined by a radical neo-liberal philosophy that prioritises the individual over society and community; promotes the pursuit of self-interest and greed over the common interest, which it devalues; worships profit and wealth above all else; and sees government as a problem that gets in the way of private wealth accumulation.

I was born in 1948, the same year that the National Health Service was established in the UK. The years that followed, the years in which I grew up and went to medical school, were a time of public investment in housing, education and social welfare. But with the advent of Margaret Thatcher and Ronald Reagan and the triumph of neo-liberal values, much of that has been torn down.

In the pursuit of lower taxes, smaller government and increased private wealth, we have abandoned social housing and cut back on education funding (ask yourself why schools are scrambling to fund arts and music, why university departments of humanities are struggling to survive?). We have reduced unionisation, kept wages and social welfare low and pared back on benefits. Among other things we have seen the re-appearance of food banks and homeless encampments. Is the average person better off for these changes?

On top of all that, we have become a much more atomised, alienated and lonely society; in fact, loneliness is now recognised as a significant and growing public health problem! This is not only because of the emphasis on individual responsibility (which absolves the government and the corporations of responsibility), but also because of the insidious impact of what I have started to call the ‘anti-social media’ that have come to dominate so much of our lives.

Yet humans are perhaps above all else a social species. So the second set of transformed values I propose is the need for what the Great Transition Initiative calls ‘solidarity’, a re-awakening of our sense of kinship with and shared responsibility for our fellow humans, of a sense of community.

We need to value society and community, not necessarily above the individual but equally, seeking a better balance between individual and shared rights and responsibilities. Related to this, we need to value the common good – including in particular the common good of future generations – over the pursuit of short-term self-interest at the expense of others.

A recent letter to this newspaper from David Conway expressed the same point at the national and international level. He was objecting to what is in essence a very whiny and selfish view; that Canada is so small that what we do does not matter – so let’s keep on expanding fossil fuels, driving big cars and so on. “I still believe that taking individual responsibility for doing my bit to shoulder the load is the right thing to do”, he wrote. And he challenged us: “do we still believe the same goes for our national responsibility to make the world a safer and more stable place?”

Moreover, as part of valuing our relationships with each other, we need to recognise the role of government as an agent for the common good, and particularly see its role to protect and promote interests of the disadvantaged and the vulnerable, both in Canada and around the world, now and into the future.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the                                            University of Victoria’s School of Public Health and Social Policy

• Published as “Physician group fighting for health and planet marks 30 years”

Those of us who founded the Canadian Association of Physicians for the Environment in 1994 were ‘a bunch of environmentalists who just happened to be physicians’.

The Canadian Association of Physicians for the Environment: Working to better human health by protecting the planet.

Dr. Trevor Hancock

18 June 2024

700 words

In my time I have co-founded a number of organisations, but I am particularly proud to have helped start CAPE – The Canadian Association of Physicians for the Environment – thirty years ago. Three of us, independently, had started to develop the idea of some sort of doctors’ organization focused on the health of the planet in the early 1990s.

Warren Bell was – and still is – a family physician in Salmon Arm B.C., while Tee Guidotti was a Professor of occupational and environmental health at the University of Alberta (although he subsequently moved to Washington DC) and I was an independent public health physician in Toronto. We were, said Warren, a bunch of environmentalists who just happened to be physicians.

I had been calling for the creation of an organization of ‘Physicians for the Environment’ in my work in the early 1990s, as had Warren, and I had served with Tee on a Task Force on Human and Ecosystem Health for the Canadian Public Health Association in 1992. So we all got together in mid-1994 and by the end of 1994 had incorporated CAPE and become the Canadian affiliate of the International Society of Doctors for the Environment.

We started small, and all our work was voluntary, but we spoke out and had an important impact. In a 1996 brief to the National Forum on Health on the importance of ecosystem health as a determinant of human health we noted: “As physicians, we are concerned both professionally and personally about how the health of our patients may be affected by environmental degradation.”

But we also spelled out the wider aims of CAPE: “Our objectives as an organization are to better understand the health implications of environmental problems and global change, to educate physicians and the public on these health implications . . . and to encourage effective change in the way Canadians deal with environmental problems and global change so as to protect the health of the population.”

Today, having become a well-established organisation with 18 staff and 10 regional committees, CAPE continues to pursue its vision that “the health of people and the planet are prioritized in society and policy in Canada.” It does so by “mobilizing the credible voice of health professionals, health science, and evidence”; over the past 30 years, CAPE has “engaged over 25,000 supporters . . . with close to 16,000 having taken action on a campaign!” 

CAPE is an effective and powerful voice on a range of environmental issues, which in its latest strategic plan includes the three elements of the UN’s ‘triple planetary crisis’ (climate change, biodiversity loss and pollution), as well as the broader policy framing of social justice and equity and the need to create a wellbeing economy and society.

Some of CAPE’s highlights in the 2020s include becoming a founding partner in PaRx, Canada’s first national nature prescription program; advocating for successful passage of federal climate accountability legislation and convincing the province of Québec to reject a new LNG project.

CAPE also advocated with others to strengthen the Canadian Environmental Protection Act. The revised Act now includes the recognition, for the first time, of the right to a healthy environment. The Act also updates the framework for toxic substances, another CAPE priority campaign, requiring the federal government to consider the cumulative impacts of toxics, and their effects on vulnerable populations.

In 2022 CAPE launched a campaign to ban fossil fuel ads, a call that was joined earlier this month by UN Secretary General António Guterres, who called on countries to ban advertising from fossil fuel companies.

Additionally, CAPE filed a complaint with the Competition Bureau to investigate green-washing by the fossil fuel industry and joined a complaint to Ads Canada about misleading pro-LNG adverts. The latter led to a recent ruling that the ads “paid for by Canada Action, are inaccurate, misleading, and distort the true meaning of statements by scientists.”

Many Canadians, and others around the world, have benefited from CAPE’s work over the past 30 years to better human health by protecting the planet. It is hard to think of a more important task today, so it is vital that CAPE continue this important work in the years ahead.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the                                            University of Victoria’s School of Public Health and Social Policy

We need a reverence for the Earth and all it contains, an awareness of a connection to nature that is, at its heart, spiritual.

• Published as  ‘We are deeply connected to and kin with all of life’

Dr. Trevor Hancock

11 June 2024

702 words

Two weeks ago, I ended my column on values fit for the 21^st century by stating that we have a set of values that are not fit for purpose today. One of those unfit value sets relates to our relationship with nature, which is rooted in a sense that we are separate from and indeed superior to nature. We believe we can manipulate and manage nature for the benefit of our societies and our economies.

In a very real sense we are indeed separated from nature. In North America we are 80 percent urbanised and we spend 90 percent of our time indoors – and a further 5 percent in cars and other vehicles. So we – and especially our children – have very little contact with nature, and most of that is a constrained form of nature in an urban setting.

Moreover, in economic terms we discount nature. A forest has no economic value until it is cut down and turned into lumber or paper. The pollution of air, water and land, especially well away from us, is considered an externality, not factored into our economic models and measures, “for no better reason”, wrote the late Herman Daly, a leading proponent of an economics of wellbeing, “than because we have made no provision for them in our economic models.” 


But this set of values is incompatible with our survival. So the first of four sets of value transformations I propose is the need to (re)establish a sense of reverence for the Earth and all it contains, an awareness of a connection to nature that is both rooted in ecological reality and is, at its heart, spiritual.

Duwamish Chief Seattle reportedly said almost two centuries ago, “we are part of the great web of life, and whatever we do to the web of life, we do to ourselves”. We need to recognize that simple fact and acknowledge that ecosystems and the species they contain have intrinsic worth, that nature has rights, that other species have rights, and we owe them justice.

All of this has enormous resonance with long-held Indigenous world views and traditional teachings. I was powerfully struck by this point from the Truth and Reconciliation Commission’s final report in 2015:

“Reconciliation between Aboriginal and non-Aboriginal Canadians, from an Aboriginal perspective, also requires reconciliation with the natural world. If human beings resolve problems between themselves but continue to destroy the natural world, then reconciliation remains incomplete.

This is a perspective that we as Commissioners have repeatedly heard: that reconciliation will never occur unless we are also reconciled with the earth.”

I am also moved by the oft-heard concept among Indigenous people of ‘all our relations’ – that we are deeply connected to and kin with all of life – something modern DNA studies show to be true to a remarkable degree.

Now I am not Indigenous, but I am a member of a Global Working Group of the International Union of Health Promotion and Education (IUHPE) that is Indigenous-led and focused on what Indigenous perspectives and spirituality bring to our understanding of planetary health – the health of human civilizations and the natural systems that support them.

We just authored for IUHPE a Position Statement on Planetary Health Promotion and Indigenous World Views and Knowledges. In it we stated:

“Viewing humanity as deeply connected with the environment is a central element of Indigenous knowledge systems. This interdependence is not a romanticized version of the environment, but one that is perceived through a worldview that our health is tied to the health of the planet. We cannot separate human and ecosystem wellbeing in this interconnected paradigm.”

We also explicitly connected Indigenous world views and knowledges with spiritual approaches:

“Spirituality is another facet of human life that offers pathways to re-engage with humanity’s deep connection with the natural world, and to foster environmental awareness, activism and wellbeing in ways that can enhance both health promotion and planetary health.”

Whether we approach the issue of a reverence for nature through ecological science, Indigenous values or spirituality does not matter. The point is to see ourselves in context, and with humility, as just one small part of the global ecosystem that sustains us, and all of life.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy

•  Published as ‘Morris dancing is good for sinners and non-sinners alike’

Benefits include being physically active, with good balance, agility and strength, as well as the mental health benefits of having to create, learn and remember dances

Dr. Trevor Hancock

4 June 2024                                                             

701 words

I am a Morris dancer, which means – in the eyes of the 17^th century Puritan polemicist William Prynne – that I am a sinner, bound for Hell. His blast against dancing, in his 1632 book Histriomastix is so wonderful it bears repeating here.

“Dancing, is, for the most part, attended with many amorous smiles, wanton compliments, unchaste kisses, scurrilous songs and sonnets, effeminate music, lust provoking attire, ridiculous love pranks, all which savor only of sensuality, of raging fleshly lusts. Therefore, it is wholly to be abandoned of all good Christians.

Dancing serves no necessary use, no profitable, laudable, or pious end at all. It is only from the inbred pravity, vanity, wantonness, incontinency, pride, profaneness, or madness of man’s depraved nature. Therefore, it must needs be unlawful unto Christians.

The way to heaven is too steep, too narrow for men to dance in and keep revel rout. No way is large or smooth enough for capering roisters, for jumping, skipping, dancing dames but that broad, beaten, pleasant road that leads to HELL. The gate of heaven is too narrow for whole rounds, whole troops of dancers to march in together.”

Guilty as charged – well, except I don’t think anyone would describe me or my attire as lust-provoking! And he didn’t even mention going to the pub afterwards!

I tell you this to warn those of you of a sensitive nature to avoid the front steps of the BC Legislature on Saturday June 15^th at about 4 PM. For those who are more bold, if you show up there, you will have a chance to see Canada’s oldest Morris side celebrating its 50^th anniversary, along with the other two local Morris sides. (You have another chance, when we are joined by Sound and Fury Morris from Seattle on July 6^th at 4 PM at the Legislature.)

Morris dancing is a traditional English folk dance, and is first mentioned in 1448 in a record of payment to some Morris dancers. Today it is danced all over the world. Indeed, Morris dancers around the world get up to dance at dawn on May Day – May 1^st – because if we don’t, the sun will not rise. Yes, you can thank us when you see us!

Hollytree Morris was established by David and Christine Winn in 1974; they had already co-founded the Saanich International Folk Dancers Association a few years earlier, having arrived here in 1969. Interested in their own English cultural traditions, they were inspired to create Hollytree Morris, who first performed in Victoria (originally as the Victoria Morris Men) in 1974. Since then, Hollytree Morris has danced at countless festivals and events throughout the region, across Canada and as far afield as the USA and England.

David, sadly, died in 2014, but Christine is still dancing, and dancing well, at 83, and we have dancers and musicians – yes, we are blessed with live music too – in their 80s, while many of us – including me – are in our 70s. So when I say Hollytree is the oldest Morris side in Canada, I mean that in both ways – longest established, and probably oldest average age.

I have not been dancing quite that long, but I started Morris dancing with Green Fiddle Morris in Toronto in the late 1970s, and have enjoyed the benefits of Morris dancing ever since. Those benefits include being physically active, with good balance, agility and strength, as well as the mental health benefits of having to create, learn and remember dances. Beyond that, there are also the social benefits of being with a group of friends every week.

On top of that, as a City of Victoria Proclamation for Folktoria (held last week, June 1^st and 2^nd) and Hollytree’s Golden Jubilee notes, “an important purpose of international folk dance is to learn dances from other countries and traditions, and in doing so to learn about and celebrate them: and this celebration of many cultures is shared with the community through public performance, bringing pleasure to hundreds of dancers and thousands of audience members over the years.”

So if you don’t mind hanging out with a bunch of sinners, join us as we celebrate on June 15^th or July 6th.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy

• Published as “Ecosystems sustain societies that create economies”

It’s is a simple prescription, but in practice, we try to make it work the other way around

Dr. Trevor Hancock

27 May 2024

701 words

Last week I suggested that the bad decisions that government and corporate leaders are making, in the face of growing evidence of ecological decline and potential collapse, are rooted in a set of societal values that are unfit for purpose in the 21^st century.

Back in April I was asked to be the homilist at the First Unitarian Church just before Earth Day and to talk about the values revolution that is needed. Now I don’t know about you, but I didn’t even know there was such a a beast as a homilist, and only a vague sense of what a homily is. So I looked it up. A homily, I found, is “a commentary that follows a reading of scripture, giving the ‘public explanation of a sacred doctrine’ or text.”

Clearly I needed a piece of scripture on which to base my homily. But not being a theist, I had no sacred text to turn to. So I looked to a piece of wisdom that might be considered scripture – a word that means “sacred writings”; it certainly is scripture for me: “Ecosystems sustain societies that create economies. It does not work the other way around.”

The source is the 2014 edition of the bi-annual Living Planet report from the Worldwide Fund for Nature (WWF). This simple piece of scripture contains a great deal of wisdom that is relevant to our modern conundrum, and underscores the need for a values revolution.

Indeed, it is a simple but profound prescription for how we should organise our societies, communities and economies. But in practice, driven by a set of distorted values, we try to make it work the other way around. As a result we live in a world where economies shape and distort societies that then damage or destroy ecosystems – to the detriment not only of our health and wellbeing, but that of a myriad other species with whom we share this one small planet.

There are four elements in the WWF ‘scripture’ that I want to explore with respect to the values we currently exhibit and how they need to change. They are the three realms of the Earth (ecosystems), society and the economy, and how we prioritise among them.

These three realms are congruent with what the Great Transition Initiative calls “the conventional triad of individualism, consumerism, and domination of nature” that lies at the root of our current global and local crises.

The Great Transition Initiative is focused on a deep transformation of culture and society and proposes that in opposition to the conventional – and mis-aligned – triad of values noted above – individualism, consumerism, and domination of nature –  we need to develop “a constellation of values – human solidarity, quality of life, and ecological sensibility” that will get us to the future we need.

Let’s start with the realm of the Earth and its ecosystems. As the WWF makes clear, ecosystems – and more broadly, the Earth – contains everything else. Every human we know of, except for the 10 currently on the International Space Station, lives on Earth – all  8+ billion of us. Every human there has ever been, and every member of every species there is or has ever been, lives or lived on Earth.

This one tiny blue dot contains all the life of the universe, as far as we know at present, and it is the basis of our very existence.

So you would think we would treat the Earth with great reverence, respect and care. But we know we don’t. Ever seen a clearcut? A polluted river? A burned forest? A destoyed reef? A tarsands mine? A tailings pond? An oceanic plastics gyre? Cities and the lands that surround them covered in air pollution?

We are in deep, deep trouble. We have already crossed six of nine planetary boundaries and are approaching two of the remaining three. In the process we have triggered a sixth ‘Great Extinction’.

All this stems from an unfit set of values rooted in a mistaken belief that we are separate from and indeed superior to nature, and can manipulate and manage nature for the benefit of our societies and our economies. I will discuss this further over the coming weeks.

© Trevor Hancock, 2024

thancock@uvic.ca

Dr. Trevor Hancock is a retired professor and senior scholar at the

University of Victoria’s School of Public Health and Social Policy