Windfall

McKenzie Funk’s book, Windfall, explores the question, “What are we doing about climate change?”  Readers are introduced to ambitious speculators who are eager to make enormous profits on new opportunities resulting from a warming planet.  They are not investing in research for sharply reducing carbon emissions.  They are obsessed with keeping the economic growth monster on life support.  Climate change investment funds will soon become gold mines, creating a flood of new billionaires.  The future is rosy as hell.

Mining corporations are slobbering with anticipation as Greenland’s ice melts, providing access to billions of dollars worth of zinc, gold, diamonds, and uranium.  A defunct zinc mine, which operated from 1973 to 1990, provides a sneak preview of the nightmares to come.  The Black Angel mine dumped its tailings into a nearby fjord.  The zinc and lead in the runoff was absorbed by the blue mussels, which were eaten by fish, which were eaten by seals.  Investors won, the ecosystem lost.

Other entrepreneurs are anxious to turn the torrents of melt water into hydropower, providing cheap energy for new server farms and aluminum smelters.  Meanwhile, the tourism industry is raking in big money serving the growing swarms of disaster tourists.

As the Arctic ice melts, sea levels could rise as much as 20 feet (6 m).  A number of low-lying islands are already on death row — the Maldives, Tuvalu, Kiribati, the Marshall Islands, Seychelles, Bahamas, and the Carteret Islands.  Islanders are pissed that faraway rich folks are destroying their home.  Bath time is also predicted for large portions of Manila, Alexandria, Lagos, Karachi, Kolkata, Jakarta, Dakar, Rio, Miami, Ho Chi Minh City, and a fifth of Bangladesh.  There may be a billion climate refugees by 2050.

Five nations have shorelines on the icy Arctic Ocean: Canada, Russia, Norway, Denmark (Greenland), and the United States (Alaska).  Beneath the rapidly melting ice are billions of dollars worth of oil, gas, and coal.  We would be wise to leave this energy in the ground but, of course, we won’t.  There will be abundant testosterone-powered discussion over borderlines in the region, and this might include blizzards of bombs and bullets.  Both Canada and Denmark claim ownership of Hans Island.  Russia has planted a flag on the North Pole.

A melted Arctic will also provide a new shipping lane, connecting the Atlantic and Pacific, providing a much shorter and much cheaper alternative to the Panama Canal.  Both sides of the Northwest Passage are owned by Canada, but other nations, like the U.S. and China, disagree that Canada owns the waterway.  They prefer it to be an international route of innocent passage, like Gibraltar.  Funk took a cruise on the Montreal, a frigate of the Royal Canadian Navy.  They were engaged in Arctic war games, which included an exercise that seized a naughty American ship.

The core driver of climate change is simple: “add carbon, get heat.”  As carbon emissions skyrocket, so does the temperature of the atmosphere.  We can’t undo what has already been done, damage that will persist for centuries, but it would be rather intelligent to quit throwing gasoline on the fire.  Unfortunately, the titans of capitalism have a different plan.  Renewable energy cannot power our nightmare, and environmental activism has failed.  Governments are careful to ignore the prickly issue, because voters delight in living as wastefully as possible.  Technology is our only hope.

Cutting emissions would blindside our way of life (and so will not cutting emissions).  But cleverly adapting to climate change will greatly enrich the titans, temporarily.  There’s growing interest in seawalls, storm surge barriers, and floating cities.  Israelis are making big money selling snowmaking and desalinization equipment.  Biotech firms are working like crazy to produce expensive drought resistant seeds.  India is building a 2,100 mile (3,380 km) fence along its border with Bangladesh, to block the flood of refugees that are expected when rising seas submerge low-lying regions.

Others dream of making big money creating monopolies on the supply of freshwater, which is diminishing as the torrents of melting ice rush into the salty oceans.  There are two things that people will spend their remaining cash on, water and food.  Crop yields are sure to drop in a warming climate.  This will lead to rising prices, and create exciting opportunities for profiteering.  A number of wealthy nations are ruthlessly acquiring cropland in third world regions.

Funk visited Nathan Myhrvold, a Microsoft billionaire, who now runs Intellectual Ventures.  His plan is to keep economic growth on life support by creating a virtual volcano called StratoShield.  Volcanoes spew ash into the atmosphere, which reduces incoming solar heat, and cools off the climate.  StratoShield would spray 2 to 5 million metric tons of sulfur dioxide into the stratosphere every year.  This would make the sunlight one percent dimmer, and enable life as we know it to continue, with reduced guilt, for a bit longer (maybe) — hooray!

Funk also visited Alan Robock, who opposes the plan.  Volcanic ash is not harmless.  The goal of StratoShield is to block heat.  The catastrophic side effect is that it’s like to severely alter rain patterns in the southern hemisphere, spurring horrendous droughts, deluges, and storm systems.  On the bright side, life in Microsoft country, the Pacific Northwest, would remain fairly normal, and the sulfur dioxide sunsets would be wonderfully colorful.

Funk didn’t mention that the geoengineering, if it actually worked, would have to be done permanently.  Beneath the shield, ongoing emissions would continue to increase the atmosphere’s carbon load.  If the shield was discontinued, and full sunlight resumed, the consequences would not be pleasant.

Myhrvold’s former boss, Bill Gates, is running a foundation that’s spending billions of dollars to eradicate disease.  The mosquitoes of the world are nervous, fearing near term extinction.  The foundation is dedicated to promoting the wellbeing of humankind.  Oddly, it has spent nothing on research to cut carbon emissions.  Folks will be spared from disease so they can enjoy drought and deluge.  There is no brilliant win/win solution.  The path to balance will be long and painful.

Funk finished his book in 2012, a very hot year for climate juju all around the world.  He had spent six years hanging out with tycoons, “the smartest guys in the room.”  All were obsessed with conjuring highly complex ways of making even more money by keeping our insane civilization on life support, for as long as possible, by any means necessary.

Climate change is a manmade disaster, and those most responsible are the wealthy consumers of the north.  Funk imagines that the poor folks of the south will be hammered, while the primary perpetrators remain fairly comfortable.  It’s a wicked problem because “we are not our own victims.”  We feel no obligation to reduce our emissions or consumption.  We care little about misery in far away places. 

I am not convinced that the north will get off easy.  Anyone who spends time studying the Earth Crisis will eventually conclude that humans are remarkably clever, but pathologically irrational.  We’ve created a reality far too complex for our tropical primate brains.  We’ve created a culture that burns every bridge it crosses.  Funk reminds us that, “We should remember that there is also genius in simplicity.”  I agree.

Funk, McKenzie, Windfall — The Booming Business of Global Warming, Penguin Press, New York, 2014.

Across Arctic America

One hundred years ago, the expansion of the white world into the Arctic was disrupting the traditional culture of the Eskimo people.  Into the far north came guns, traders, missionaries, educators, gold miners, and industrial hunting and fishing.  Also, the diseases of civilization slammed the wild people who had no resistance to them.  Eskimos seemed to be getting close to extinction. 

Knud Rasmussen organized a scientific expedition to learn more about the Eskimos before they disappeared forever.  From 1921 to 1924, they traveled by dogsled from Greenland to Siberia, covering about 20,000 miles (32,000 km).  Rasmussen was born in Greenland, and Kalaallisut was the first language he learned.  He was surprised to discover that the Eskimos of Alaska spoke a similar dialect, and told similar stories, despite many centuries with no contact. 

Rasmussen was not an arrogant bigot.  He respected the natives, while also imagining that modern science, religion, and technology was better.  At every opportunity, he sought out the elders, won their trust, and learned their stories, songs, and beliefs.  Rasmussen published ten volumes of notes, and then summarized his grand adventure in Across Arctic America.

I’ve read several books about the Eskimos of Greenland, learning of the endless challenges of Arctic survival.  But the Greenlanders had it easy, compared to the Eskimos of northern Canada who had no access to the sea, and a less dependable food supply.  These inland people had neither blubber nor wood to use for fuel.  They spent the long, terrifically cold winters in unheated huts, dining on frozen meat.  They lived primarily on caribou and salmon.

In the old days, their settlements were located along the caribou migration routes.  Men hunted with bows and arrows, which required extreme patience, waiting for an animal to (maybe) wander within range.  Later, they got guns, which could kill from a greater distance, making it much easier to fill the freezer.  In response, the caribou abandoned their old routes, and went elsewhere.  The hunters starved, and their settlements became Arctic ruins.  While one group starved, another group several miles away might be feasting on abundant meat.

In Eskimo society, when daughters grew up, they married, and joined their husband’s family.  Sons, on the other hand, had obligations to their parents.  Sons were the hunters and fishers, and more sons meant more security.  “It is a general custom that old folk no longer able to provide for themselves commit suicide by hanging.”  Nobody wanted to be a burden on others.

Male infants were usually kept, and most females were killed, except for those who were spoken for.  With the gift of a harpoon or pot, a marriage could be arranged for an infant daughter.  One family had 20 children — ten girls were killed, four sons died of disease, one son drowned, leaving four sons and a daughter.  The mother was happy to have four sons, which would not have been the case if the daughters had been kept.  She had no regrets.  This was normal in their culture.

Unfortunately, when the sons grew up, they discovered a grievous shortage of potential brides.  Polyandry was common (marriages with multiple husbands), but these often generated friction, resulting in an unlucky husband dying violently.  No matter what a group did, overpopulation was impossible, because the supply of food was finite.  Starvation was very common, and there was no shame in cannibalism.

The carrying capacity of the Arctic ecosystem was small, and it varied from month to month.  Each group needed a huge territory.  Warfare was common in some places, even massacres.  Sometimes the expedition came across piles of human bones.  Eskimos fought both Indians and other Eskimos.  It seems to me that the root cause of violence is crowding; humans do not tend to be violent when they have adequate space and food.

Modern consumers, who forage in vast climate controlled shopping centers, might perceive the Eskimo way of life as being unpleasant and undesirable.  But, according to Rasmussen, “they were not only cheerful, but healthy, knowing nothing of any disease beyond the colds that come as a regular epidemic in spring and autumn.”  “A notable feature was their lively good humor and careless, high-spirited manner.”  The women worked very hard, but “they were always happy and contended, with a ready laugh in return for any jest or kindly word.”  Eskimos perceived whites to be uptight and coldly impersonal.

Rasmussen’s book contains many photographs of the wild people he met along the way.  I was spellbound by some of the faces, which were gentle, radiant, and relaxed.  Reading, writing, and arithmetic were unknown to them.  They had no roads, clocks, or understanding of the outside world.  I imagine that the knowledge they possessed was mostly real, practical, and sane — like a deep, clear stream.  My mind feels more like an enormous landfill.

As the expedition got into its homestretch, they passed through gold mining communities, bubbles of prosperity for the lucky ones.  Eskimos were drawn into the cash economy, where they sold handicrafts and acquired sewing machines, kerosene lamps, and cameras.  Hunters were paid high prices for skins, and they hunted “without any consideration for the future or their old age.”  Civilization makes people crazy.

Rasmussen and his two Eskimo companions sailed to Seattle, and then travelled to the skyscraper world of New York City.  The book concludes with an exclamation by Anarulunguaq, his girlfriend for the journey: “Nature is great; but man is greater still.”  Would she have a different opinion today, as man’s great imbalances are destabilizing the Arctic ecosystems, and the rest of the planet, too?

Before sailing from Alaska, Rasmussen spent a few hours with an angakoq (shaman) named Najagneq.  He spoke about the  great spirit called Sila.  When Sila is happy, life is good.  But when men abuse life, and feel no reverence for their daily food, Sila communicates to man “by storm and snow and rain and the fury of the sea; all the forces of nature that men fear.” 

Rasmussen, Knud, Across Arctic America — Narrative of the Fifth Thule Expedition, University of Alaska Press, Fairbanks, 1999.  [Originally 1927]

Greenland Dreams

I recently took a mental voyage to Greenland, which began when I read Knud Rasmussen’s book, The People of the Polar North, published in 1908.  Rasmussen (1879–1933) was born and raised in Greenland, the son of a Danish minister and his Danish-Eskimo wife.  Most of Knud’s buddies were Eskimos (Inuit), and he fluently spoke both languages.  The family moved to Denmark when Knud was 14, and he soon realized that the wild frontier was far more healthy and alive than the noisy crazy crowds of civilization.

At the age of 23, he eagerly returned to Greenland.  His mission was to document the little known culture and history of his people, before they were overwhelmed by the intense madness of modernity, or driven to extinction by disease.  He had absolute respect for the indigenous culture, and he excelled at getting the wild people to trust him with their stories.  Reading this book struck some deep ancestral chords.  It was a magic portal into a saner and healthier world.  Stories like this are good medicine.  They put things in a clearer perspective.

In those days, Greenland was intensely alive — birds, fish, whales, seals, walruses, reindeer, bears — a precious treasure of abundance and vitality that is beyond the imagination of contemporary minds.  The spiritual realm of the Eskimos embraced the entire family of life, a realm in which humans were no more significant than lemmings or lice.  Humans were not the dominant animal, and Eskimo culture was perfectly free of self-important gods and goddesses.  Everything was alive, and all were related.

In the old days, all things animate and inanimate were alive, and all beings were able to communicate with each other.  People could change into bears, and bears could change into people.  There were far fewer boundaries.  Every community had at least one shaman, and he or she was kept busy attending to the affairs of the spirit world.  They understood the mysteries of hidden things, and had power over the destinies of men.  Rasmussen always sought out the shamans in his travels.

The Eskimos did not have permanent homes; they followed the food.  One group regularly waited for the walruses to come ashore at Taseralik, usually in September.  The huge slow-moving animals were sitting ducks on the rocks, and up to 50 were killed per hour.  The clan spent the long dark winters there, hunting for seals, and dining on the meat and fish they had stored.  In April, when the ice began breaking up, they moved to the mouth of the Ström Fjord, and hunted seal and walrus.  In June, they moved to Iginiarfik and caught capelin, small fish like smelt.  Then they returned to Taseralik to catch halibut.

Living near the Arctic was challenging for two-legged mammals that evolution had fine-tuned for living in the tropics.  By far, Eskimos were the most high-tech subsistence hunters that ever lived.  In open waters, they hunted and fished in kayaks and umiaqs.  When it was time to move camp or visit other villages, they traveled across the ice on dogsleds, which required thick ice.  There were many times when thin ice appeared to be thick ice, and this illusion shortened many lives.  During the long, dark winters, the average temperature was -25° F (-31° C).

Sila, the weather, was a power that dominated Eskimo life.  Greenlanders did not spend their days staring at cell phones, because Sila would blow them away with 150 mph (240 kph) winds, or bury them in sudden avalanches, or wash them away with flash floods, or drown them in stormy seas, or melt the ice they were sledding across.

There was also Nerrivik (“the food dish”), the woman at the bottom of the sea, who ruled the beings of the water world.  She was a moody power, and she often withheld the seals from hungry hunters.  When this happened, shamans were required to journey into her world, tidy her hair, and calm her down.

Rasmussen’s buddy, Peter Freuchen, took a nap during a storm when the temperature was -60° F (-51° C).  When he awoke, his feet were frozen.  This cost him a leg.  Rasmussen told the story of Qumangâpik, who had four wives and 15 children.  The first wife froze to death, the second was buried by an avalanche, the third died of illness, and the fourth froze to death.  Of his 15 children, one starved, four were frozen, and five died of illness.  Qumangâpik froze to death, with his wife and two little children.  Three of his kids outlived him.

In Greenland, it was ridiculously easy to die from brief lapses of attention or the fickle whims of luck.  When they ran out of meat, they ate their dogs.  Then they ate corpses.  Sometimes they killed and ate the weak.  Many times, everyone died.  They did not rot away in nursing homes.  For those who became a burden on the clan, the ride was soon over.  You were either strong and healthy, or you found enjoyment in the afterlife, which was a good place.  There was no Hell for heathen Eskimos.

There was no television, radio, internet, or cell phones.  There were no malls, roads, or cities.  There was no money.  There were no rich or poor.  Nobody starved unless everyone starved.  There were no lawyers, soldiers, farmers, herders, police, politicians, pimps, prostitutes, salespersons, miners, loggers, fashion models, or recreational shoppers.  Eskimos were purely wild and free people, living in a wild and free land, like undamaged human beings.

Eskimos pitied (and giggled at) the Danes, because they suffered from hurricane minds — they never stopped thinking.  Rasmussen once observed an Eskimo who appeared to be deep in thought.  Knud asked him what he was thinking about, and the man laughed.  The only time we think is when we’re running low on meat.  Their language included no tools for discussing abstractions or ideas.  They rarely made plans for tomorrow.  They warmly glowed with “an irresponsible happiness at merely being alive….” 

I also read Gretel Ehrlich’s book, This Cold Heaven, published in 2001.  She was an American who had made several extended visits to Greenland between 1993 and 1999.  She was fascinated by Rasmussen’s stories, and had read the 6,000 pages of his expedition notes.  The chapters of her book flip-flop between discussions of Knud’s life, and descriptions of the folks she met while visiting Greenland.

The recent decades had not been kind for Greenland, as the cancer of a cash economy spread, taking a heavy toll on the remaining wildlife.  But compared to her California home, it seemed like paradise.  Her friend Maria told her, “It’s too bad for you when you visit Greenland, because then you have to keep going back.  When you have been with those people — with the Inuit — you know that you have been with human beings.”

Robert Peary went to the North Pole in 1909.  Like many white lads, the incredible beauty of Inuit women inspired him, with immense throbbing excitement, to toss his Christian virtues to the wind.  In 1997, Ehrlich met two of his granddaughters at Thule.  They lamented that when the Europeans stomped ashore in 1721, there were 16,000 wild heathen souls in all of Greenland.  It wasn’t long before the population fell to just 110, thanks to smallpox.  Now there are 60,000, thanks to the industrial food system.

When Rasmussen traveled across northern Canada in the 1920s, he reported a vast herd of migrating caribou that took three days to pass.  During the warm months, the skies of Greenland were filled with millions of migrating birds that came to nest on rocky islands.  Happy people harvested many birds and eggs.  In 1933, the birds got their revenge.  Kivioq was an Arctic delicacy, consisting of dead auks stuffed into seal gut and allowed to rot for two months.  Rasmussen died from salmonella poisoning after gobbling down a bowl of it.  Urp!

Today, the era of nomadic living is over.  In 1995, the village of Uummannaq was home to 1,400 people and 6,000 dogs.  All settlements reeked of “dog shit, seal guts, and unwashed bodies.”  Epidemics of distemper periodically hammered down canine overpopulation.  Dogs were kept chained all the time, except on hunting trips.  Male dogs that broke free were a public nuisance, and it was the village dogcatcher’s job to simply shoot them on sight.

Ehrlich went on a few hunting trips, riding on a dogsled across the ice.  It felt like a prehistoric experience, but there was one huge difference.  The harpoons and bows had been replaced by high-powered rifles.  It was now far easier to kill seals and polar bears from a distance. 

People no longer hunted and fished for subsistence alone.  In addition to food and furs for their family, they also needed surplus, to pay for electricity, phones, ammunition, heating oil, groceries, computers, cigarettes, alcohol, etc.  The more wildlife they destroyed, the more money they could make, and the more cool stuff they could buy.  This vicious cycle grew into a mass hysteria.  Many people were hunting and fishing as if they were the last generation.

Trouble was born when the Danes first laid eyes on a thriving ecosystem.  Their civilized brains began spinning with excitement, calculating how much wealth could be reaped by exterminating Greenland’s wildlife.  It was impossible for their minds to contemplate the notion of turning around, going home, and leaving the Eskimos in peace.  

Even if the Eskimos had promptly hacked the first missionaries and traders into dog food, they were powerless to prevent the heavily-armed Danes from gang-raping their paradise, and poisoning their ancient culture with the insanity of mindless materialism.  When guns, knives, pots, and matches became available at trading posts, few wild folks anywhere rejected them.  We have a weakness for tools. 

Shortly after Ehrlich’s book was published, a mob of wildlife advocates discovered the reckless destruction in Greenland, and commenced to yowl and bellow.  Greenland shrugged.  It is, after all, the twenty-first century.

New Greenland Government Allows Spring Bird Hunt

Greenland, Day 3: The Dying Hunters

Greenland’s Narwhal Hunters Off the Hook, Again

Greenland: Beluga Quotas - The Sky's The Limit

A Farewell to Greenland’s Wildlife

PS: In 1972, eight Eskimo mummies were discovered at Qilakitsog.  They date to 1460 AD, and were remarkably well-preserved by freeze-drying, including their clothing, tattoos, and even their lice.

Rasmussen, Knud, The People of the Polar North, Kegan Paul, Trench, Trübner & Co., London, 1908.

Ehrlich, Gretel, This Cold Heaven — Seven Seasons in Greenland, Pantheon Books, New York, 2001.

Book of the Eskimos

Peter Freuchen (1886-1957) was a Dane who set up a trading post in Greenland in 1910.  He spent 50 years among the Inuit, and knew them when they still lived in their traditional Stone Age manner.  He married an Inuit woman and had two children.  Freuchen’s Book of the Eskimos describes how these people lived, and provides us with a window into a world far different from our own. (Today, the word “Eskimo” is rude.)

The Arctic was the last region to be settled by humans.  It’s an extremely cold region, with just two frost-free months, and the sun doesn’t shine for four months of the year.  What’s for breakfast?  Meat.  What’s for lunch?  Meat.  Dinner?  Guess what!  They lived almost entirely on animal foods from birds, fish, and mammals of the sea and tundra.  These foods were processed and preserved in a variety of different ways, many of which would gag outsiders.  Blubber was their fuel for heat, cooking, and light.

Survival in this harsh land demanded cooperation and sharing.  Meat was community property, and no one was denied access to it (although regular freeloaders were not warmly regarded).  Spoken discourse was typically indirect, non-confrontational, and comically self-effacing.  Functional communities had no use for those who suffered from grandiose egos or other anti-social perversions.

Despite their harsh life, the Inuit had a tremendous zeal for living.  Sexually, they enjoyed great freedom.  Wife swapping was common and perfectly acceptable.  Young people (even children) were free to fully explore the mysteries of tender pleasures.  Orgies, singing, and storytelling sweetened the monotony of long winter nights.  Freuchen writes that “they always enjoy life with an enviable intensity, and they believe themselves to be the happiest people on earth living in the most beautiful country there is.”

Anthropologists have shown us that nomadic foraging cultures had a number of advantages, compared to agricultural societies.  Foraging societies in warmer regions typically had a number of aspects in common.  Inuit society did not neatly fit into the same pattern of characteristics.

The common pattern is that nomadic foragers did not domesticate animals — they lived in a reality where all animals were wild, sacred relatives, teachers, and equals.  But the Inuit sled dogs were owned, controlled, and exploited (it was perfectly acceptable to copulate with a dog when she was in heat, as long as it was done outdoors, in the open).  These sled dogs were maybe 80% wild.  They would ravage the settlement and eat everything if allowed to run loose, so they were kept tied.  Their teeth were filed down to keep them from biting apart their tethers.  Sled dogs did not in any way resemble the neurotic, infantilized canines of modern suburbia.  They only responded to instructions from the dog whip.

The common pattern believes that women enjoyed their highest levels of respect and equality in nomadic foraging societies.  Abuse was one of agriculture’s many hideous offspring.  But in numerous passages, Freuchen describes husbands fiercely beating their troublesome wives bloody (“He beat her like a dog.”).  He wrote that “a woman is after all born to be the victim of men.”  But in another section, he mentioned that Inuit women had “perpetual smiles,” and noted that “they seem to have more natural grace, more zest for life than their white sisters.”

The common pattern celebrates the notion that nomadic foragers enjoyed an easy life with abundant leisure time.  They only “worked” one or two days a week.  In warmer regions, there was an abundance of food, and starvation was rare.  In Inuit country, life was far more challenging, and starvation was a major threat.  Sewing needles were vital survival tools.  If they broke or wore out, clothing could not be mended, and ripped britches could be a death sentence.  There are many reasons why the Arctic was the last region to be settled.

On the other hand, the Inuit did fit into the common pattern with regard to active population management, which was essential to their survival.  Infanticide was common and normal, and daughters were not as desirable as sons (future meat producers).  When hunting was bad, children were killed to spare the group from the misery of starvation.  One woman survived a spell of bad hunting by eating her husband and three children.  Folks who could no longer keep up with the hunting party were abandoned.  Those who were too old to contribute to the wellbeing of the community committed suicide, or asked their children to hang them or stab them — and these requests were honored without hysteria or drama, often during a party when everyone was in high spirits.

A number of aspects of Inuit life are shocking to many in consumer society.  But the reverse is also true.  The Inuit were dumbfounded by the astonishing foolishness of the Danes: “Alas, you are a child in this country, and a child in your thoughts.”  When greed-crazed Norwegians moved in and made a quick fortune by massacring the fur seals, Inuit communities starved.  Every way of life has plusses and minuses.  Unlike consumer society, the Inuit hunters lived sustainably for several thousand years — until they met the white folks.  Is there anything more precious than a sustainable way of life?

Freuchen had great respect for the Inuit, while at the same time believing that Danish society was more advanced.  At his trading post he provided guns, bullets, knives, traps, pots, matches, and other things that the Inuit had happily lived without for thousands of years.  It made him feel good that he was helping them modernize.

When hunters used bows and arrows to hunt for reindeer in flat wide open tundra with no place to hide, they sometimes had to lay motionless in the snow for two days, waiting for the prey to move within range, which didn’t always happen.  Guns allowed them to kill from far away, which led to more meat, which led to more Inuit.  Freuchen eventually came to realize that modernization was not a free lunch: “these favorable living conditions brought about an increase in the population that began to overtax the resources of the country.”  Whoops!

Modernization is what had driven Freuchen to Greenland in the first place.  When he had been attending med school in Copenhagen, a seriously injured man arrived, and none of the doctors thought he’d survive.  After six months of careful treatment, the man fully healed — an absolute miracle!  The staff proudly watched as the man walked out of the hospital, stepped off the curb, and immediately got killed by a car.  There were almost no cars in Copenhagen in 1905.  Freuchen’s mind snapped. 

Today, the modernized Inuit have guns, televisions, phones, nice wooden houses, and motor boats.  Snowmobiles have temporarily replaced the sled dogs.  What they’ve lost is a sustainable way of life, and a healthy traditional future for their grandchildren.  When the cheap energy is gone, it will be rough sledding.

Peter Freuchen, Book of the Eskimos, World Publishing Company, Cleveland, 1961.