The single lifetime is also the lifetime of my mother: born in 1945, to German Jews fleeing the smokestacks through which their relatives were incinerated, and now enjoying her seventy-third year in an American commodity paradise, a paradise supported by the factories of a developing world that has, in the space of a single lifetime, too, manufactured its way into the global middle class, with all the consumer enticements and fossil fuel privileges that come with that ascent: electricity, private cars, air travel, red meat. She has been smoking for fifty-eight of those years, unfiltered, ordering the cigarettes now by the carton from China.
It is also the lifetime of many of the scientists who first raised public alarm about climate change, some of whom, incredibly, remain working—that is how rapidly we have arrived at this promontory. Roger Revelle, who first heralded the heating of the planet, died in 1991, but Wallace Smith Broecker, who helped popularize the term “global warming,” still drives to work at the Lamont-Doherty Earth Observatory across the Hudson every day from the Upper West Side, sometimes picking up lunch at an old Jersey filling station recently outfitted as a hipster eatery; in the 1970s, he did his research with funding from Exxon, a company now the target of a raft of lawsuits that aim to adjudicate responsibility for the rolling emissions regime that today, barring a change of course on fossil fuels, threatens to make parts of the planet more or less unlivable for humans by the end of this century. That is the course we are speeding so blithely along—to more than four degrees Celsius of warming by the year 2100. According to some estimates, that would mean that whole regions of Africa and Australia and the United States, parts of South America north of Patagonia, and Asia south of Siberia would be rendered uninhabitable by direct heat, desertification, and flooding. Certainly it would make them inhospitable, and many more regions besides. This is our itinerary, our baseline. Which means that, if the planet was brought to the brink of climate catastrophe within the lifetime of a single generation, the responsibility to avoid it belongs with a single generation, too. We all also know that second lifetime. It is ours.
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I am not an environmentalist, and don’t even think of myself as a nature person. I’ve lived my whole life in cities, enjoying gadgets built by industrial supply chains I hardly think twice about. I’ve never gone camping, not willingly anyway, and while I always thought it was basically a good idea to keep streams clean and air clear, I also always accepted the proposition that there was a trade-off between economic growth and cost to nature—and figured, well, in most cases I’d probably go for growth. I’m not about to personally slaughter a cow to eat a hamburger, but I’m also not about to go vegan. I tend to think when you’re at the top of the food chain it’s okay to flaunt it, because I don’t see anything complicated about drawing a moral boundary between us and other animals, and in fact find it offensive to women and people of color that all of a sudden there’s talk of extending human-rights-like legal protections to chimps, apes, and octopuses, just a generation or two after we finally broke the white-male monopoly on legal personhood. In these ways—many of them, at least—I am like every other American who has spent their life fatally complacent, and willfully deluded, about climate change, which is not just the biggest threat human life on the planet has ever faced but a threat of an entirely different category and scale. That is, the scale of human life itself.
A few years ago, I began collecting stories of climate change, many of them terrifying, gripping, uncanny narratives, with even the most small-scale sagas playing like fables: a group of Arctic scientists trapped when melting ice isolated their research center, on an island populated also by a group of polar bears; a Russian boy killed by anthrax released from a thawing reindeer carcass, which had been trapped in permafrost for many decades. At first, it seemed the news was inventing a new genre of allegory. But of course climate change is not an allegory.
Beginning in 2011, about one million Syrian refugees were unleashed on Europe by a civil war inflamed by climate change and drought—and in a very real sense, much of the “populist moment” the entire West is passing through now is the result of panic produced by the shock of those migrants. The likely flooding of Bangladesh threatens to create ten times as many, or more, received by a world that will be even further destabilized by climate chaos—and, one suspects, less receptive the browner those in need. And then there will be the refugees from sub-Saharan Africa, Latin America, and the rest of South Asia—140 million by 2050, the World Bank estimates, meaning more than a hundred times Europe’s Syrian “crisis.”
The U.N. projections are bleaker: 200 million climate refugees by 2050. Two hundred million was the entire world population at the peak of the Roman Empire, if you can imagine every single person alive and living anywhere on the planet at that time dispossessed of their home and turned outward to wander through hostile territories in search of a new one. The high end of what’s possible in the next thirty years, the United Nations says, is considerably worse: “a billion or more vulnerable poor people with little choice but to fight or flee.” A billion or more. That was the entire global population as recently as 1820, with the Industrial Revolution well under way. Which suggests that we might better conceive of history not as a deliberate procession of years marching forward on a timeline but as an expanding balloon of population growth, humanity dilating across the planet almost to the point of full eclipse. One reason carbon emissions have accelerated so much in the last generation is also an explanation for why history seems to be proceeding so much faster, with so much more happening, everywhere, each year, even every day: this is what results when there are simply that many more humans around. Fifteen percent of all human experience throughout history, it’s been estimated, belongs to people alive right now, each walking the earth with carbon footprints.
Those refugee figures are high-end estimates, produced years ago by research groups designed to call attention to a particular cause or crusade; the true numbers will almost surely fall short of them, and scientists tend to trust projections in the tens of millions rather than the hundreds of millions. But that those bigger numbers are only the far upper reaches of what is possible should not lull us into complacency; when we dismiss the worst-case possibilities, it distorts our sense of likelier outcomes, which we then regard as extreme scenarios we needn’t plan so conscientiously for. High-end estimates establish the boundaries of what’s possible, between which we can better conceive of what is likely. And perhaps they will prove better guides even than that, considering the optimists have never, in the half century of climate anxiety we’ve already endured, been right.
My file of stories grew daily, but very few of the clips, even those drawn from new research published in the most pedigreed scientific journals, seemed to appear in the coverage about climate change the country watched on television and read in its newspapers. In those places, climate change was reported, of course, and even with some tinge of alarm. But the discussion of possible effects was misleadingly narrow, limited almost invariably to the matter of sea-level rise. Just as worrisome, the coverage was sanguine, all things considered. As recently as the 1997 signing of the landmark Kyoto Protocol, two degrees Celsius of global warming was considered the threshold of catastrophe: flooded cities, crippling droughts and heat waves, a planet battered daily by hurricanes and monsoons we used to call “natural disasters” but will soon normalize as simply “bad weather.” More recently, the foreign minister of the Marshall Islands offered another name for that level of warming: “genocide.”