Environment and climate

Australia has an obsession with and an expertise in creative accounting. Governments have for years declared that we’re too small a nation to contribute significantly to climate change, while crowing about our status as the world’s number one coal exporter. (Being both the world’s smallest continent and the world’s largest island might have given us the world’s largest chip on the shoulder.) We send our coal overseas and claim that we’re no longer responsible for what happens to it. The logic is flawed, but it’s also embedded in us. We’ve ended up at a point where nation states make agreements about emissions targets and behaviours as though the atmosphere can read our maps.

James Bradley has been one of our country’s most outspoken and prolific commentators on the climate crisis, and his warnings about the environmental devastation that is already locked into the future have started to bite in ways that can no longer be ignored. Now, with coronavirus so quickly following the bushfires, we recognise even more clearly the state of constant, underlying dread portrayed in this novel, with its ‘sense of hastening, a dislocation deep in the fabric of things’.

Both books remind me of the ‘emerging’ discipline of planetary health, which is the scientific naming of what our ancestors already know, which is that people and place’s wellbeing are connected. A healthy planet means fewer diseases.

The dull fact bears repeating: routines of denial are so powerful and widespread in Australia because they are habituated; generation after generation, knowing-but-not-acknowledging gets re-inscribed in almost everyone’s cognition every single day that we live under the charring sun, on the taken ground. The fact is, we are habituated to denial. Denial comes easily, almost automatically, because we have been rigorously trained in the rubber-necked routine of seeing and looking away since the inception of the nation.

Events like these used to feel like warnings. Freak tides, catastrophic fires, once-in-a-century storms. We used to describe them as omens of a time to come. Now they are the times we live in.

Only a few short decades ago, we may have only felt their stealth and thought of them as understudies to real villainry. With bodies littering roads around the world and no end in sight, their presence is unavoidable, the existential questions they pose real. It has been a blockbuster season in Australia.

We are traumatised yet again, and yet again our voices are extinguished by not only flames and ash, but by narratives of settler suffering of this ‘hard’ and ‘extreme’ Country that settlers are still yet to actual settle into. The narrative of fear once again dominates: of black fullas, black voices, black solutions, blackened trees, blackened houses, blackened businesses, and black streets.

The birds fell silent this summer. For three days we didn’t hear or see them. Every morning and evening we stepped into the heat and smoke haze to place containers of water wherever shade could be found. The closest fire is 15 kilometres away and out of control. We are not in immediate threat from the fires here, but the smoke is thick. I am worried about the wildlife and our elderly neighbours.

Fires, although not ones that flared into storms due to climate change and land mismanagement, have burned through this area before. The story of fire and country, of loss and regrowth is not, at all, my own.

By juxtaposing the accounts of settlers – who believed that the appropriation, and later purchase, of land was legitimate – with the effects of their occupation on Māori, Hawken highlights the greater struggles of Māori within the European narrative of settlement.