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    Education

    Climate Change and Happiness

    We give language to what you feel about the climate crisis—and also what you might want to feel, feelings you can grow and cultivate. This supports your resilience and your mental health and wellbeing. We invite other experts to join us in our conversations, and we hope you can join us too.

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    Latest Episodes:
    Season 2, Episode 21: Tools for Couples Relationships in an Era of Climate Change Jun 09, 2023
    Show notes

    image credit|Stavrialena Gontzou Season 2, Episode 21: Tools for Couples Relationships in an Era of Climate ChangeIn the first of a series of conversations on families and relationships, Thomas and Panu focused on the dynamics of couples relationships in an era of climate crisis. They discussed “eco-couples issues” ranging from small disagreements about daily acts to deal-breaker choices like whether to have children. Panu suggested that these were not simply “lifestyle choices” but rather “life-constituting choices.” Thomas shared his way of combining couples therapy techniques with his expertise about people’s environmental identity and values. As Thomas noted:“... when we're debating with our significant other about some ecological behavior or political stance, we're really arguing about how we're showing love to ourselves and to the planet… So my love for nature is conflicting with your love for nature in some way. And then it starts to conflict with my love for you and your love for me…” Listen to learn tools to maintain a secure connection with your partner while also working through the healthy tensions brought on by being two people trying to live ethically in an often unsustainable world. LinksKasha Patel Feb 14, 2023 Washington Post: Is your partner worried about climate change? You might be surprised.Alison Kaplan March 31, 2023 NY Times: When Climate Change Melts Your Relationship: Everything was going great until I told him to dump his kerosene lamp for an LED.A new short film Reckless by Pella Kågerman captures a young couple fumbling with first relationships amidst a dystopian future world.Erica Berry (2021) Why We Need More Climate Change Love Stories. Outside Magazine “Fiction, in other words, can help us visualize how to better love during a crisis. And when that fiction unfolds in speculative futures, it’s the love stories that make our bodies feel like we are there and, in the process, motivate us to fight for a better world back home.”TranscriptTranscript edited for clarity and brevity. Thomas Doherty: Please support the climate change and happiness podcast see the donate page at climatechangeandhappiness.com.[music: “CC&H theme music”]Thomas Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala.Doherty: And welcome to Climate Change and Happiness, our podcast. This is a podcast for people around the globe who are thinking and feeling deeply about climate change and other environmental issues. And this is a place to be with our personal side. The personal side of these issues for us, our emotional responses. And Panu and I support each other as we talk about our own lives, and things that we're doing. And so these podcast episodes are a little window into our conversations. And we've been talking about family, couples, relationships. Our own lives. Our own families. Our own couples relationships. And there's been a lot in the news lately about “eco couples issues.” You know, couples having debates and conflicts about their sustainability behaviors. And it gets into all kinds of issues about how we live and our lifestyle and whether we have children or not. So we're going to talk about this. We have a plan to talk about couples issues, and then also at some point about family dynamics. So all of you listening here are in some sort of family dynamic in your life. And many of you are also in couples. So I hope you find this helpful. And we're coming at this from a therapeutic perspective. And a real [life] perspective. And a philosophical perspective. So Panu, you know, what's top of mind for you, as we jump into this idea of, you know, if we want to call this eco couples conversation? What's top of mind for you?Pihkala: Yes, in places like Finland, we already have some physical impacts of climate change. And some people are more impacted by this, like the Sámi people in northern Finland. And some fishers, for example, in south Finland, and so on. But where we really already see climate change impacts is in human relations and social dynamics. And increasingly so. Over the years, I've been concerned about how to respond to the impacts of climate change on our human relationships. And I sometimes lead workshops, or discussion groups. Mostly I do research and advisory reports and talks and that sort of thing. But in the groups, I've heard from young people that there are often some disputes between them and some of their older relatives in relation to environmental politics and climate politics. And this clearly is a factor which affects their well being. They are sad about the disputes in their relationships. But of course, they don't want either to give up their climate values, so to speak. And generally, it seems that in our communities and societies, we would need much more social talk about how to deal with these issues, which come to our living rooms and kitchen tables. But I know, Thomas, that you meet people in person, much more than I do. And I've got the impression that there's lots of different kinds of impacts of climate change on human relationships. So what's on top of your mind when thinking about this issue?Doherty: Yeah, thanks, Panu. I think today, we can focus on the couples. The one to one relationship with our significant other. And then also realize that that takes place in the context of our family as well. You know, for young people, they're doing double duty. They're teens, adolescent teenagers, young adults, and early 20s. They're finding their own way in the world. Their own environmental identity might be different from their family of origin and the values and the behaviors. So in the best of times, we get along well with our family. And our family shares similar values. And we, in fact, are supported and loved by our family. And we all deal with these things together. But then sometimes our knowledge and what we see in the world, diverts us from our typical family style practically in terms of the decisions we make about food we eat, and where we live, and politics. And all this sort of stuff. And we know we live in a polarized time. So, because of that our significant relationship is really important for us. We need to be with someone that shares our values. That we can be safe and secure with. And puts a lot of pressure on our personal relationships. Whether we're in a teen relationship. A young relationship. Whether we're in a just easy romantic relationship. Or whether we're committing to each other or getting married or thinking about long term or children. That's a lot of pressure. And the short story is that people don't have the tools. They don't have a lot of tools and concepts to talk about this. So they assume they know about their partner, but they have misunderstandings. And so there's been great stories in the media recently. Kasha Patel had a story in the Washington Post on Valentine's Day. You know, about partners worrying about climate change. [See show notes.] And Alison Kaplan had a story in the New York Times about a couple. The modern love column is about a couple disputing over the kerosene lamp that the male of this couple had on his sailboat. And whether they should have an LED lamp. [See show notes.] And it's a small thing, but it stood for all kinds of other stuff. So I think that's one territory that couples relationship dynamics.Pihkala: Yeah, I definitely think so. And couples are, of course, people of various ages, as you say, Thomas. And some pretty fundamental decisions are made by couples, between 20 and 40 years, roughly speaking. For example, where to live and how to live and what will be the professions. And will they try to have children or adopt children? And in all of these areas of life, climate change is starting to have an effect. And people can have different takes on what would be the desired form of life. So also discussing with Finnish family therapists and social workers, who meet families and couples, they say that couples do sometimes end up in even strong disputes because of differences in climate values and desires.Doherty: Yeah. So, you know, the tools that we've talked about in the podcast, you know, the idea that I have an environmental identity. A sense of my identity in relation to nature and the natural world. And it's built by my life experiences and where I grew up, and, you know, my family of origin. And where we lived. And my education. And where we traveled and our social class and our experiences. And some families have really ecological values. Other families have more utilitarian values about using nature. Some families are conservative. Some families are progressive. And so I find when you give couples of any age. It could be teenagers. It could be any age. If you give couples some tools to talk about each member of the couple, it doesn't matter. It could be gay or straight. Or different cultural backgrounds, different diverse couples. If you give them some tools, like even just okay, there's three kinds of eco values basically, for people. Your personal concerns about yourself. Concerns about other people. So altruistic values. And then ecological values. Concerns about the natural world and the web of life, right? Those are three different kinds of values. And like, for any given issue, you're talking about, what's the dominant value for you in relation to that issue? Like in Allison Kaplan's essay in the New York Times about the couple arguing about the kerosene lamp, the young woman is really coming at it from an ecological and altruistic value about other people. And the guy is saying, well, I like this. We like this lamp. It's very, you know, it's very helpful for us. It's nostalgic. And so coming at it from more egocentric. And the woman realizes, yes, I like the lamp too. It's really pretty. It reminds us of the old days, when we're in the sailboat. And we love this. But you know, how do they sort out the different values because, of course, kerosene is a dirty fuel. And it would be better to transition to an LED lamp. But once you give them some tools, then they don't personalize it. Because otherwise it's like you're either with me or you're against me. You don't support me. I mean, this is an insight from couples therapy. And this is good for all of us to hear and remind ourselves. But whenever couples are talking, it's like watching a movie with subtitles. And the subtitles underneath whatever their conversation is along the lines of, do you love me? Do you care about me? Can I trust you? Do I feel safe with you? Every couple's communication has that as a subtext. And we forget that. And we argue about, you know, whether kerosene is better than some other fuel. And we intellectualize the whole thing. And we miss the core of our connection. So, anyway, so once you start giving people some insights to that, it goes a lot better.Pihkala: Yeah. Thanks for sharing all that. And I really liked the subtitles idea. Subtexts. Speaking in codes. There might be different metaphors used here. And one part of our condition as a kind of “climate hostage,” as you have said, Thomas, is that we have to try to negotiate between individual responsibility and the need for structural reform. And this is something we discussed at an earlier episode of this podcast about ecological guilt, for example. But it has surfaced in many episodes. And it's tricky. In many ways, there's different public discourses and social norms about it. And also, in this very interesting story about the kerosene lamp, that dimension was also present. The male character was more like saying that, you know, we have to put things in perspective. And it can't be that we have to get rid of this lamp. There's so much bigger things going on. And actually also, the man had quite strong ecological values in the end, when there was discussion about what he was doing for a profession and during free time, and so on. So these psychological and psychosocial dynamics about individual responsibility and dynamics of ecological guilt, I think that's something which might be also very helpful for people, if they get more tools about how to think about those dynamics. And how to communicate about them. Otherwise, it can easily become that people start blaming others for not reacting the same way to this dilemma as one does, himself or herself.Doherty: Yeah. I mean, it's a good point because often, it's kind of common sense. But we tend to connect and partner with people that have similar values to us. So part of it is reminding the couple that, oh, you actually share all these values. And you're mostly on the same team. But, again, we have different priorities at different moments. And there's many different kinds of environmental values. And we may agree on our experiential values about wanting to be in nature and go camping or go sailing. We might agree on animal rights and different political things. But we might disagree, disagree on a technological point about what strategy we think is better. You know, the stereotype is the male oriented person in the group is more technological and more logical and wants to focus on science. And the female oriented person is more emotional and relational. And that holds up in relationships across different genders and sexual orientations. But it isn't always like that. And that's a microcosm of the larger environmental debate in our society. Because environmentalists debate all the time about, you know, like, should Germany stop its nuclear reactors, or not. It's in the middle of stopping its nuclear reactors. A lot of people think that's the worst thing to do right now. We need nuclear power in terms of the transition. But, you know, people are super passionate on both sides of that issue. And so, there's no right answer there. It's a real pragmatic question. But that in a microcosm happens in our relationship, whether we're deciding whether we want to recycle plastic bags or use kerosene in the lantern when we're on our sailing trip.Pihkala: Exactly. Exactly and these basic emotion communication and value communication skills of saying sometimes things out loud, of course, can be helpful. Saying like, I really appreciate that you care for the environment. And I know that we have differing opinions about this particular issue at hand. But I want to say to you that I'm not, you know, blaming you for being totally wrong here. I just want to discuss this thing, which is important for me. Now, this is very, very roughly speaking out loud but you know, making these things audible. And not just presuming that the other knows what you are thinking.Doherty: Exactly. This is kind of basic couples health, right? You know, people can't read your mind. So you do need to let them know what you're thinking and feeling and you need to compliment them. And it's much easier to get someone to change or align with you if you compliment them first. and focus on the positive. Just in any kind of, you know, social program. Even in your relationship with your significant other. What I find is some of the couples therapy ideas that are already out there are just perfectly useful to apply in an eco context. One of the things I do when I work with couples is have this kind of protocol when they're trying to make plans for the future. Like maybe on your anniversary, you might want to plan your next year of life together. And so actually like a client made this up and when I help them with it, and I've used it since. But, you know, it starts with celebration. What's working well? What are we happy about in our relationship? Visioning…

    Full show notes at the publisher

    Season 2, Episode 20: On Women, Fear and Nature with Erica Berry May 26, 2023
    Show notes

    image credit| Elizaveta Dushechkina Season 2, Episode 20: On Women, Fear and Nature with Erica BerryPanu and Thomas spoke with Erica Berry, author of the recent memoir and natural history Wolfish. Join us as Erica eloquently discusses the relationships between womens’ fears and empowerment and the stories we tell about nature and predators, wild and human. Meta-themes included how we can face our fears and rewire our instincts about global threats like climate change and how we can see other species as beings in their own right, not just as symbols or repositories for our fears and dreams. LinksErica BerryWolfish excerpts: What Our Fear of Wolves Tells Us About Ourselves‘A night for growing up’: how a terrifying college ‘prank’ taught me about fearErica Berry (March 21, 2023). Climate Grief Was Clouding My Time Outside. So I Turned to Ecotherapy. [Describing walking therapy sessions with Thomas Doherty.] Outside Magazine Online. Erica Berry (September 2020). Here in fire-stricken Oregon, an old way of life is gone. The Guardian. TranscriptTranscript edited for clarity and brevity. Thomas Doherty: Please support the climate change and happiness podcast see the donate page at climatechangeandhappiness.com.[music: “CC&H theme music”]Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala.Doherty: And welcome to Climate Change and Happiness. Our podcast. The show for people around the globe who are thinking and feeling deeply about climate change and environmental issues. We talk about our feelings. We talk about our emotions. We talk about our private lives, our relationships, our families. And today, we're very excited to have a guest with us.Erica Berry: My name is Erica Berry. And I'm a writer and teacher based in my hometown of Portland, Oregon. My first book Wolfish: Wolf self and the Stories We Tell About Fear was recently released in the US and the UK.Doherty: Yes. And I'm very lucky to share a hometown with Erica. And I've got a chance to meet Erica, and have some really nice conversations, and some walking with her in the forest. (Which recently turned into a story that Erica did for Outside Magazine.) So really glad to have her here. And a lot of neat themes. Erica's writing is - I highly recommend it. And she writes about relationships and gender. And being a woman in the wilderness. And about wolves and all kinds of things that are close to our hearts. And Panu, of course, coming from Finland has a lot of connections with wolves and the wilderness and from the Northern European context. So Panu, do you want to get us started with this conversation today?Pihkala: Warmly welcome, Erica also, on my behalf, delighted to meet you. And as Thomas hinted, wolves are a hot topic in Finland also. And we have a very limited number of them. And no other predator encounters as much hatred as the wolves do in Finland. And I'm taking part in some research projects where we try to understand this better also from a more humanistic and critical theory viewpoint. And feminist perspectives have been part of them. But before going into that, would you like to share something, Erica about your journey towards this subject matter all together? You know, emotions and our relations with the more than human world?Berry: Thank you. I think that now I realized that I became sort of interested in wolves, both real and symbolic around the same time. And I think it came from this sort of larger coming of age question of how do - what are the stories we tell about the things that scare us? And how do we live with that uncertainty? And I suppose I was always an anxious child, in a sense. But also one very full of curiosity and wonder. And I think, you know, a young wolf is born, afraid. And I recently was talking to a biologist who said, if a wolf hears something under a tree, they might be afraid, but they'll go investigate it. And I think, you know, I was very lucky to have that sort of childhood where I was, like, pushing out and wandering around in the forest. And my grandparents, both live rurally. And so I spent a lot of time in those spaces. And cared for them sort of deeply. And felt, personally, kind of my own sense of calm or peace that I found there was what was at threat, as sort of wildfires would come or these other sorts of environmental things that then brought me anxiety. And so, you know, I think this question, when I started thinking about the presence of the wolf, both in our landscape and in our psyches, it felt like a more personal one where I was trying to reconcile a sort of hyper vigilance that had come over me. And I feel like that was both environmental. Quite anxious about climate change. And felt very swamped with a sort of grief about that. And at the same time, in day to day, human interactions, I had had some experiences as a woman that had made me pretty unsure how to move my body through the world. And that sense of uncertainty. I didn't know the limits of it, either in my body or sort of externally. And so became so many of the stories about the wolf, and the sort of idioms about the wolf we've inherited. This idea of the wolf at the door. Or throughout different countries, there's different stories that parents would tell their children that are basically about ‘here's what the wolf has to tell us about how to stay alive.’ How to survive. And I became interested in those stories because I felt so afraid for my life and the people around me. Somewhat irrationally, in a sort of hyper vigilant sense. And, yeah, so I guess anxiety and wonder were sort of two doors that led me to this.Doherty: “Anxiety and wonder. Two doors.” That's great. Yeah, so many things we could talk about today. Before our conversation formally started, we were brainstorming about all the different directions we can go. And wolves have such a deep, you know, mythical history particularly in northern European, Anglo and Celtic and Finnish cultures and things like that. One of the things that came up with us, Erica, was just and I think you speak of this really eloquently, kind of knowing, I don't know, treading the difference, or knowing the difference between our own personal feelings and these global things. And, you know, that's one of the things I think comes up at ecotherapy. Kind of like the “Capital I” issues. Like the big things we're working on. And the lowercase I [personal] issues, you know. You seem to have insights about that, do you. Would you say a little bit more about that? Like, it's almost like a chicken and egg thing? What came first: my own temperamental anxiety or climate anxiety? Have you thought about that a little bit?Berry: Yeah, I mean, I think, at some point when this sort of modern conception of what to do, if you're afraid, is to grow out of your fears. That was what I thought. That was, I felt like what the self help books were telling me. But I was more interested in how we grow into those fears. And the idea that we inherit, and are sort of sold these narratives often benefiting someone or an institution or something in power. And often also, there's a cost of carrying those narratives. And so I began to sort of question, you know, thinking of my brain as this vessel that had been filled with things without my sort of wanting to. Growing up you just inherit sort of imbibing these narratives and picking each of them up and sort of questioning them. And I think, for example, with the wolf, I was thinking, like, when did this idea of the wolf, and this sort of violent man. This metaphor. There's a conflation there. And when did that start. And I sort of was looking linguistically. And you have ancient Norse, Sanskrit, Russian and Iranian. There are words for wolf that are also the words for robber or evil doer. And so you'd have these sorts of legacies, even in the very language that goes back so far. And I became interested then. And, you know, from my personal interaction, I didn't feel afraid of wolves when I was hiking. But I was thinking about the relationship between if I'm a woman walking alone, you know, my grandfather's farm, there has been a cougar, that was you'll sort of sometimes you're walking, and it's the cougar prints are in your prints afterwards. You know, and I was thinking about that feeling of being in a space sort of intimately with a wild predator. And then my experiences, you know, I'd had an experience on the sidewalk where I'd been grabbed by a stranger, I didn't know. And that rewrote my experience of walking through these sorts of city landscapes. And I, at the same time, was very aware that I'd inherited this sort of Little Red Riding Hood story that told me I would be attacked there. And told me that to be a young woman is to potentially, you know, be prey. And I was really uncomfortable with that narrative. So I feel like at a certain time, I would sort of try to talk myself out of it on a very internal level. But ultimately realized, well, I have to like, take apart the wiring of these social narratives, that both do say, who can be predator, who can be prey. What it means to exist in those spaces. I didn't trust them. And I would say that, you know, this work is a balance of asking yourself these internal questions. When am I holding something? When am I sort of reacting to and trusting those gut instincts? But also felt like my gut instincts were sort of shaped by a world that had a lot of prejudice. And I didn't really trust my gut instincts. And I don't know, I guess that, you know, maybe this comes up in this sort of therapy world, like I felt like when it came to fear, I didn't trust what I should be afraid of. Because the stories that told me seem sort of bunk.Doherty: Yeah. Well, I'll say one thing, and then I'll turn it over to Panu. But I do think that one thing that does happen in therapy paradoxically is that we learn not to trust our gut. Or we learn to test our gut because we think, you know, the real wisdom is always trust your gut. But if you had some negative wiring through your family, or a lot of people just have no understanding of animals and other species. It's all just abstract because they didn't grow up around wolves or coyotes or anything. And so there's a whole environmental identity piece. So some of our gut instincts are totally wrong. And we have to let them go and rewire. So.Berry: I'm curious about how to sort of refind that instinct. You know, I feel like going back to some of these sort of archetypal or old stories, I felt like I was trying to excavate, what are my sort of gut self protective instincts that aren't going to be harmful or rooted and misapprehension? I guess that's just a larger, you know, the larger question or work is figuring out those instincts.Pihkala: Very inspiring and fascinating. And I find this very important, also. The price of curiosity is anxiety. Would be a sort of paraphrasing of some of the work that Joanna Macy and others do at this work that reconnects things. And that was a helpful lesson for me sometimes, you know. Realizing that even though anxiety and worry and fear about what's going on in the world can be painful, it's also a sort of necessity, if you want to keep your sense of curiosity and wonder alive. So just echoing and commenting on some of the things you said quite early. There's a great book by a woman therapist, Miriam Greenspan. We've mentioned this at some very early episode called Healing Through the Dark Emotions: The Wisdom of Grief, Fear, and Despair. And I find myself thinking a lot about that book when listening to you. And a book about the so-called negative emotions. Which are not negative in the value laden sense. And sometimes one hears phrases like, we should be fearless in the face of the climate crisis, for example. And I partly understand what you mean. But that's not the whole point. We should be courageous. And, you know, learn to feel fear, roughly the right amount at the right place. So, wisdom in fear is one of the themes that Greenspan very eloquently explores. And her book also features much of the discussion about this troubling power dynamics where women and the more than human will often end up suffering from sort of toxic forms of male aggression. So that's something I wanted to bring up. Berry: Yeah, that's really interesting. And I think about this question of how to do fear, both in myself. And then I'm sort of imagining I don't have children, but I was thinking about the stories I'd inherit as a child. And the children I work with or teacher, if I do have children, like what are the stories that you give them to sort of the right amount of fear to stay alive or just to thrive. But also not to make your world too small, right. And I think that does tie to wolves, right? We need to have some both wolves. But wolves need to feel some fear of humans, just like humans need to feel some fear of wolves. And like that fear can be some respect. And maybe it's not fear of attack, but like where reverence and awe tip into fear. And, you know, I think that's true, too. Socially, I was very resistant to relating to the Little Red Riding Hood narrative growing up as a teenager. Like, I really did not want to be this idea of the victim. And I think only later, when I'd sort of had some of these encounters did I realize that I needed to have some fear, actually. I tried to live completely fearlessly. And I'd sort of grown up in this very sort of empowered girl power era of the late 90s. And actually, I needed to, like, rewire some of that. And I do think there's a crossover. I mean, I think that the threat that an animal and human poses are totally different. And wolves. You know, I need to say that, like, I don't think. There's a great quote by Jeffrey Moussaieff Masson. Yeah, it says something like the cruelty that a predator does, it's not cruelty what a predator does to a prey animal, right? It's instinct. And that's why metaphors about wolves will fall flat, right? At the same time, there is something about learning to walk among other bodies, that you don't know what they will do. And you can't anticipate. That is true. We're just animals. And, you know, we're an animal among animals. And I feel like part of my work into fear has just been thinking about the fear responses on an animal level. And I talked to a biologist who said, you know, fear is not an emotion in my lab, it's a set of responses. Sort of like these dominoes that affect our behavior. And a plant will be a different plant after it experiences chronic stress and an animal will and a person will. And it was sort of helpful for me to rationalize, like, oh, this is on a biological level. I've experienced something. And that's changing my body. And I can talk about that, but I guess the relationship between our sort of biological and psychological conceptions of fear.Doherty: Yeah. I was just searching for a quote as we were talking that I gathered recently from Pema Chondron: “fear is a natural reaction of moving closer to the truth.” One of her quotes. And so all of this has a meta level of climate change. And societally we're working out. We're dosing our fear so that. We don't even really have to get into that too much, but that's a backdrop for a lot of our talk today is climate change.Berry: Well and I think realizing that fear. I at some point realized, like, being afraid is being in love with things, right? The more afraid I am, the more I don't want to lose something. I felt most sort of afraid of flying on airplanes, when I was working on this book project. And I really wanted to fini…

    Full show notes at the publisher

    Season 2, Episode 19: Considering Happiness and What It Should Mean for You May 12, 2023
    Show notes

    image credit| Eddie Kopp Season 2, Episode 19: Considering Happiness and What It Should Mean for YouWhat is happiness? And how to live it? These ancient questions are discussed by Thomas and Panu, especially as related to living with the climate and ecological crisis. Listen to a dialog on happiness — as a “wild” emotion, as a result of contact with the natural world, and as a feeling we can only know in the context of the other feelings we experience. Panu and Thomas plumbed the cultural connotations of happiness as a form of luck, an experience of joy or pleasure, and a sense of honor, an outcome of a life well lived. Carpe Diem (Seize the Day!) and learn tools to develop your own potential for happiness at this time.LinksThomas and Panu referenced the concept of “carpe diem” as showcased in the classic film Dead Poets Society. (Note the phrase is more accurately translated as “plucking the day” evoking plucking and gathering ripening fruits or flowers, and enjoying a moment rooted in the sensory experience of nature.)To appreciate different conceptions of happiness from around the world, Thomas recommends The Atlas of Happiness by Helen Russell. Panu recommends emotion coach Karla McLaren, and her books like The Language of Emotions as well as the work of psychoanalyst Joseph Dodds, such as “Dancing at the end of the world? Psychoanalysis, climate change and joy”TranscriptTranscript edited for clarity and brevity. Thomas Doherty: Please support the climate change and happiness podcast see the donate page at climatechangeandhappiness.com.[music: “CC&H theme music”]Thomas Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala.Doherty: And Panu and I welcome you to Climate Change and Happiness. Our podcast. This is a show for people around the globe, who are thinking and feeling deeply about the personal side of climate change and many other environmental issues. And so here we focus on our emotional responses. Issues like today, our topic of happiness, other issues like eco anxiety, and things that are plaguing people. You can learn about us at climatechangeandhappiness.com and see many early episodes where we talk about various parts of happiness, and various ways to think about being happy. And you can support us at our donation page as well. And so, going back to our mission, when we created this podcast, it was a couple of things: Panu is a researcher of emotions and environmental emotions. And I'm interested in that, and I've worked in that area [as a psychologist and therapist]. So we really wanted to get into these climate and environmental emotions. And then there's this larger question of what does it mean to be happy? You know, “climate change and happiness?” How do those terms go together? What does it mean to be happy in this modern world? And so it's a question we all have to decide every morning, every day and in our lives. So we wanted to come back to our mission. And we're working on a writing project for The Happiness Encyclopedia [Elgar Encyclopedia on Happiness, Quality of Life and Subjective Well-being; ed. by Roger Fernandez-Urbano & Hilke Brockmann, forthcoming 2023.], that Panu can talk about in a moment. And part of our job is writing about eco anxiety and happiness, which is interesting and challenging. So that's where we're at today, folks. And we're going to try to keep this real to our lives, to our personal lives and your personal life as well. So, think about things in terms of your own life and your own happiness. So Panu, this is a big area. We talk about “the elephant,” the blind men and the elephant and people touching on different parts of a big area. So where in this big elephant of happiness would you like to start?Pihkala: Hmm, perhaps the trunk or the foot. But yes, the issue of languages is, again, interesting here. And one of our passions in this podcast has been to think about things in different languages. And the word for happiness in [the] Finnish language is onnellisuus. A short form would be onni. Which is etymologically also connected to luck. In some languages, happiness and being lucky are closely connected, and in some other languages not. We don't necessarily think of luck when we think about happiness in Finland and in Finnish, but it's a close connection. And it's not exactly the same, this Finnish concept of onnellisuus and the English happiness. And many listeners know there's been a very long discussion in North America about pursuing happiness. And how to define happiness and the things around that. And so there's plenty to discuss here. I think linking to the major theme of our podcast, the climate crisis and ecological crisis, is how that challenges some forms of happiness or so called happiness. And then the task of how to live a good life or meaningful life which are important parts of what people are talking about. At least some people when they are talking about happiness. So those things are gonna be on the table today. But what does happiness mean to you, Thomas? How do you see it?Doherty: That's a great question. I was afraid you were gonna ask me that Panu? Because it's a tough one. You know, I'm just thinking about this idea of luck. And the onni in Finnish. We're kind of students of happiness words. There's a great book out there called The Atlas of Happiness by a writer named Helen Russell. And she went around the world and found different interesting words for happiness in different cultures. And I thought about luck. There's a word, Xingfu, in Chinese. A state of being happy. But it's a combination of luck and having just enough of what you need. [See Xingfu entry in the The Atlas of Happiness by Helen Russell.]So, I think a lot of cultures have realized that happiness kind of comes and goes, And sometimes there's a luckiness factor to feeling happy. And then, of course, having just enough of what you need is another part of this right? And that's a concept that's shared around the world as well. Lagom, you know, having just enough. You know, one way I approach this, when I'm working with people in myself, I might start with the opposite. What does being not happy look like? And then sometimes that helps me a little bit. You know, what am I missing, and then it gives me a clue to what I need to be happy. And I know, I'm a parent, and this morning, my daughter, it's early morning, here from me. And my 15 year old daughter had a struggling morning to get to school. And get to the bus and feeling overwhelmed about her schoolwork. And she was really not feeling happy. And being distraught, like teenagers will be at times. Or all of us will be at times. And then I as a parent, being the solo parent on the job, was not happy either, because I had to help her. So happiness does include, you know, feeling safe in the moment. I think if we want to keep our happiness in terms of our climate and environmental context, I think there's a peace and happiness about feeling safe or feeling secure. And if we don't have that, sometimes it's really hard to feel happy. To be in the moment enough to enjoy our moments, without this big weight of all these other things over our head. This eco anxiety and “meta-insecurity” that kind of, you know, drains our ability to be happy. So I think that's a place. So it's being in the moment and feeling secure. And that's a place I would start. Pihkala: Yeah, thanks. That's very profound, I think. And reminds me of this movie, The Dead Poets Society (1989), [featuring] Robin Williams, and others. And I haven't thought about that for quite some time, actually. But I remember when we were at the upper levels of comprehensive school, you know, like 13, or 14, me and many of my friends actually liked the movie a lot. We didn't watch these kinds of a bit arty, serious movies very much during then. It was more, you know, action movies, and that's that type of thing. But that movie caught our attention. And I think it succeeded in encountering this basic issue of Carpe Diem. You know, seize the moment. It's closely related to happiness that one would be able to appreciate the everyday moments of existence. And of course, that may not always be joyful, or delightful as an emotional state. But if one is connected to the sort of most meaningful things, then that's related to happiness in the sense of a good life or meaningful life. So some reflections that came to mind when listening to you. Doherty: Yeah, and it reminds us that art is very important in our happiness. I mean, so the listeners can think about this. I mean, one of our metaphors, again, is the blind man and the elephant. And, you know, with climate change, and all these kinds of big global issues. So people look at different parts of the issue. And they argue about it. But we, you know, don't argue about happiness. That's one takeaway. Think about different ways that people need to be happy. And if someone with you is unhappy, try to be curious about what they need. And it might not be the same thing that you need at the moment. You know, my daughter, you know, my well meaning parenting advice this morning about don't waste your time by being distraught because it actually makes you even more late for your bus. You know, that kind of logical stuff she wasn't open to at the moment. But you know, I needed a hug and needed some actual help. And also just some patience. Just let her be because, again, you know, on really more profound terms with climate change. These issues like the East Palestine train derailment in the US that we talked about in our recent recording, and that's going to come out here soon. There's a lot of thieves that will steal our happiness. trying to steal our happiness. So we do have to be vigilant. Feelings are wild though. Feelings of happiness will arise. Feelings of, you know, because positive things will happen. Last night before I was going to bed, my window was slightly open because I like some fresh air in the evening and I heard an owl. I thought I heard an owl. And we don't typically have owls around where I live. And then I went and sat by the window and opened the window and listened into the night. And sure enough, there was an owl, you know. And then I double checked it with my bird app on my phone that has bird calls. A merlin in this app, you know, where you can turn it on and it'll listen. And it'll tell you what the bird sound is. It's good for birders that don't know the birds. And sure enough, it confirmed it was a Barred Owl And that was a really unexpected moment of happiness for me. In the evening. Before I went to bed. Just a little connection with the natural world. And Barred Owls are probably migrating here because of the season through our urban neighborhood. So that's wild. You know, that's a wild thing. And I was meeting with a young person yesterday talking about their own climate anxiety. And we were talking about a lot of things. But after a while, she said she felt excited about some of the things we were talking about. And that was a wild feeling we agreed. Because she hadn't prepared to feel excited. So at least these positive feelings will happen if we can stay in the moment and be aware of them. That's the dilemma.Pihkala: Yeah, I totally, totally agree. And in my Finnish work, part of that was a book about various emotions and feelings that people may experience in relation to ecology [Mieli maassa? Ympäristötunteet, 2019], and environmental issues and other things like that. And then I did a lot of thinking about various nuances of feeling good or feeling happy. And that's, I think, a very important topic. Also, I might leave it to another moment in this episode, because I still want to talk about one thing in the movie. I'm linking to one thing you said also, which is, in this old movie, Dead Poets Society, there's some young man who really would like to be an actor, but his parents definitely don't like the idea. They would like him to continue studying very hard and being able to get a job, which would pay well. And a classic situation where there's lots of dreams by the parents and the younger generation might not agree with all of them. But it raises up this whole issue of professions and work life and what are we striving for. And that's, of course, very closely connected to the ecological crisis also. Because some things that some people have regarded or learned to regard as signs of happiness and well being, like having a huge amount of riches. Then that's generally speaking, of course, not possible for the whole population of this planet. To put it mildly. And we know that people are different. You know, there are wealthy people who are doing great stuff, ethically speaking, and living a good and meaningful life by working towards the common good. But on average, this structure of “let's all get more material possessions”, so that's detrimental for the happiness of creatures on this planet. So I just wanted to bring that link between happiness and ecological crisis. And partly also eco anxiety or climate anxiety. Doherty: Yeah, you're right. I mean, there's a political aspect to this, obviously, right? I mean, what drives our happiness and what our policies are about. What people are supposed to be happy about. Potentially a huge impact on the planet and other species. And of course, social justice issues where certain people are subjugated. And so that other people can somehow be happy. And so, yeah, that gets us to the anger, you know. Anger another emotion that comes up here. Which it joins with happiness. If you are from another planet, and you came here and you dropped into us. And try to understand the culture by watching the mainstream media. You would think that happiness was sufficient if you had a new car and a new phone, some fast food and some sort of wealth management program. You know, it's very superficial. And we know that that system is driving the planet into ruin. And everyone knows that. So it's an open secret. So I think there is this, as in many areas, there's a crisis of what it means to be happy. But happiness is much more simple and much more. You know, we talk about these fancy words. These words that researchers use, like intrinsic versus extrinsic. You know, so intrinsic happiness is things that just mean something to us. Doesn't require possessions. It doesn't require, you know, a lot of money and super wealth. It is just intrinsic things, again, security, safety, family, friends, social support. You know, a lot of people are unhappy these days, because they feel isolated in their eco concerns. Partly why we do this podcast, so people don't feel as isolated. Because when you're lonely, that's another feeling that lives with happiness. And it kind of makes it more difficult to be happy. So yes, each listener can find their own piece that they need to work on. Some people want, you know, to be angry and to work on change to make them happy. It makes them feel good. Lately, the model that I've been using with helping people with emotions and my own self is, you know, it's not eliminating emotions. It's just adding other emotions to join whatever emotion that we're trying to work with. So if I'm feeling lonely, like I say, you know, if it was a party. And I had a party. And my only guest was loneliness, then that would be everything we would sort of focus on at the party. But if curiosity shows up, you know, that emotion shows up. Then you're lonely, but then you're also curious. Or patience shows up that I also can wait and sort of…

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    Season 2, Episode 18: Holding Space for Climate Emotions and Possibilities with Psychiatrist Janet Lewis Apr 28, 2023
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    image credit | Burst Season 2, Episode 18: Holding Space for Climate Emotions and Possibilities with Psychiatrist Janet LewisJoin Panu and Thomas for a thought provoking conversation with Janet Lewis, a founding member of the Climate Psychiatry Alliance. Janet reflected on her experiences of living through disasters and what this has taught her. She explained the therapy concept of “containment”—the ability to experience and hold space for strong emotional expressions in ourselves and others—and how this applies to climate coping and resilience. We have many options for creating a sense of containment: intellectually, emotionally, within supportive relationships and through engaging and taking action. Janet observed that in this time “We are either within or between disasters” and it is important to hold open this creative space. It is the ethical responsibility of those of us not in disaster to work on climate mitigation and adaptation. Janet also spoke of finding solace in the nature of complex systems and possibility of emergence of new forms and ideas. LinksJanet Lewis, Elizabeth Haase, and Alexander Trope (2020). Climate Dialectics in Psychotherapy: Holding Open the Space Between Abyss and Advance. Psychodynamic Psychiatry 48 (3): 271–94.Beth Mark and Janet Lewis (2020). Group Interventions for Climate Change Distress. Psychiatric Times. Janet Lewis (2021) Chapter: Global Mental Health, Planetary Health, and the Ethical Co-Benefit (request full text from author)Jacob Needelman (2023, March 14): Forget Utopia. Ignore Dystopia. Embrace Protopia! New York TimesTranscriptTranscript edited for clarity and brevity. Thomas Doherty: Please support the climate change and happiness podcast see the donate page at climatechangeandhappiness.com.[music: “CC&H theme music”]Thomas Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala. Doherty: And welcome to Climate Change and Happiness. Our podcast. The show for people around the world around the globe who are thinking and feeling deeply about issues like climate change, and the environmental crisis in nature. And all these things that revolve around these big topics. And, again, we focus on the emotions and our feelings, among other things. And today, we are really excited to have a guest with us.Janet Lewis: Hi, I'm Janet Lewis. I'm a psychiatrist in central New York State. And I'm a founding member of the Climate Psychiatry Alliance. And I do a lot of teaching about mental health effects of climate change.Doherty: Yes. And we're so glad to have Janet with us. Janet lives in part of the country in the US near where I grew up in western New York State or central New York State. And like other guests that we've had on this podcast, Janet has been doing this work for a while and is one of the pathfinders, one of the innovators that have helped to build knowledge of climate psychology. Particularly climate therapy and climate psychiatry. So we're really glad to have a discussion. I know Panu and I have both seen Janet's work over the years. And it's really nice to meet someone. And it's really validating for us, I think, to [meet] with [a] kindred spirit. Panu, do you want to get us started?Pihkala: Yes, warmly welcome Janet. Very pleased to meet you online. And you've been engaged with this topic for a long time. But would you like to share a bit about your background story? So how did you end up becoming a climate aware psychological professional?Lewis: Well, I know different people come to this in different ways. I'm one of the people who sort of had an awakening in a particular moment. I think I'd been primed for it because I've known some disasters in my life. I've had my house burned down, not from anything climate change related. But I've also been in a hurricane. And I've been in some flooding situations. But I had a moment, when I was at a conference. It was the Integral Theory Conference in California. And that's a group, a movement that's spiritually oriented and nd also very intellectually open. Interested in fitting together as much as possible. In ways of thinking about life and the world. And I was at this conference. There was a lot of talk about climate change. And most of the people of the conference were in a state of a fair amount of equanimity a lot of the time. As I say, it's a sort of spiritually oriented movement. But my suitemate was talking to me in a very agitated way about climate change. And she looked me in the eye, and she said, “the bottom line, Janet, is that we may be able to adapt to two degrees, but right now we're on track for over four degrees. And that will create an earth we would not recognize.” And I'd heard things like that before, you know, of course. But for some reason, in that moment, the information really penetrated for me. And it was just clear for me right away, okay, this is the most important thing going on. This is what I have to work on. And I, in very short order, knew the sorts of things I was good at and set about finding like minded colleagues. That's how I kind of threw myself to the front, like many others have, of climate mental health. And that experience made me very interested in the whole phenomenon of containment. You know, because what happened for me that the information was able to penetrate? And I could think so clearly about what to do. What allowed that to happen? And I think I was in an extremely containing environment, with, as I say, it being a very open, supportive and also spiritually-oriented conference there. And this whole notion of containment, I find, really, really important in relation to climate change. And I know that this podcast is about emotions. So, intellectualization is my go to defense. So feel free to stop me and get at what the emotions are. But emotionally, there's an emotional valence to clarity that's alivening. And so that's where I was at. And I, as I say, I've been very interested in the topic of containment. It's a very specific term in the psychoanalytic literature. The theorists [Wilfred] Bion or bye-on, different people who pronounce it differently, talked about it in very specific terms. As what happens between a parent and an infant that helps the infant to be with an experience that's difficult to bear. So the infant will cry. And then the caretaker or parent doesn't just cry back at the infant. Instead, the caretaker takes in the communication and metabolizes it in a sense. And then voluntarily gives something new back, that's tolerable for the infant. And in that way, the infant learns how to metabolize experience in a bearable way themselves. Because they've been given this larger space of the relationship with the parent. So then, in a more general way, containment has to do with all of the things that help us to bear what's difficult to bear. That helps us to get to a larger space. From which we can have perspective and within which we can find meaning. You know, the kind of clarity that, as I say, can be so enlivening. You know, not that I'm there all the time. I mean, like anybody, I cycle through all sorts of feelings in relation to climate change. But this is an important touchstone for me, you know, ways to get to larger space.Pihkala: Thank you. That's very interesting and profound to hear. And this topic of awakening, or having an epiphany, or conversion moment, it's actually often discussed in these terms. Which are closely related to religion and spirituality, even in environmental research. So there's interesting stuff going on there. And [I'm] very fascinated [by] what you say about containment. But how about you, Thomas? What does this spark in you?Doherty: No, it's really helpful. And I'm glad, Janet, that you define a term for the listeners. Yeah. So I mean, what I think of containment. I think another way to think of it is holding space. Holding a space for someone, you know, so when our friend tells us a story, or someone's needing help, you know, we hold space for them. We listen. We validate. We make it clear to them that we believe them. We think their concerns are valid. So, you know, in many ways this whole podcast is its role, right? Is a containment, right? That's part of our mission in the podcast is to create a container, a space to talk about these emotions and various climate experiences that just don't typically have a container in people's lives. Because we know that people don't talk about this stuff. And it's politically charged and all this other stuff. Even therapists, of course, will really appreciate this. Particularly therapists that are psychoanalytic or psychodynamic because that's a big part of their work is this kind of understanding how our early experiences, you know, affect our modern life and all this sort of stuff. So, yes, Janet, a couple of things…But you personally, I know from talking to you, and knowing you a little bit you personally, you know, suffered through disasters. You know, flooding that destroys your property or losing your home. And you know what it's like to be in shock and bereft in that disaster mental health space where you just need to figure out the next step. And so one of the things I find interesting is another concept that's a little bit more deeper for the listener. But this idea of dialectics, right? One of the therapeutic things is to hold different sides of an issue. And not just collapse it in a simple way. And so, one of the dialectics I think that you talk about in your chapter is that we're kind of either in a disaster or not. Like all of us, either have been in a disaster, will be in a disaster or are not in a disaster. And inside of this continuum that we're in and, you know, not collapsing that, but sort of like, what I understand from your writing is that the people who are not actively in a disaster, it's their job to do some of this climate behavior change and adaptation mitigation to hold space for the people that are literally suffering suffering through the disaster. Who don't have time for that, because they're just surviving. Right. And I don't think you would have come to that without knowing what it's like to be in a disaster. Lewis: I think you're right. I think you're right. Yeah. And this is, when I think of different forms of containment, thinking about our changed relationship to disaster. For me, this is cognitively contained, you know. Because I think most people have at the back of their minds, well, wait a minute, how on earth are we going to deal with this? So, you know, these increasing disasters? What's going to happen? Well, when we accept that we're in a new relationship with disaster, now, you know, disasters, no longer an outlier event. And none of us are immune from disasters. Although many people are on the frontlines experiencing much more than other people. You know, there are communities that are suffering and are at much greater risk. Butstill, with climate change, no one is immune. And so it makes sense for us to think about, okay, what's this new relationship with disaster. And as you were saying, Thomas, I think we're either within or between disasters. And that's an important mindset to have. We're either within or between disasters, because that has important implications. The people who are within disasters or in the immediate aftermath of disasters, they're in no position to be working on large programs of mitigation and adaptation, right? If you're wringing muddy water out of your clothes, you're focusing on rebuilding your life. That's what you ought to be doing. So there is also going to be and will be even more, this sort of fluid exchange of roles. Where some people are in disasters or immediate aftermath of disasters, other people are between disasters. And so we know some broad strokes of what the future is going to have to look like in order to work. And one of the broad strokes is this, it's going to have to be more prosocial where the people who are between disasters are helping those who are within disasters. And the people who are between disasters are working on the larger programs of mitigation and adaptation. As I say, this is one broad stroke of what the future needs to look like to work, of course. And another broad stroke has to do with getting to carbon neutrality. But another thing that's so very cognitively containing for me that I talk a lot about is emergence. You know, that's this characteristic of complex systems. I'm sure many listeners probably have heard about emergence. This characteristic of complex systems where the whole system can get to new ways of operating that can work. But we can't know ahead of time what all the features of those new patterns are going to be. That's part of the character of how complex systems work. So we can know these broad strokes. I think about the patterns in the future that can work. But we can't know for sure exactly what it's gonna look like and how to get there. And that uncertainty has to be accepted.Pihkala: Yeah, yes. Thanks for opening all that up. And systems thinking has been referred to in this podcast. We haven't gone deep in it. But of course, one of the founding figures of any work on emotions caused by global problems is Joanna Macy. Who was very keen on systems thinking. And there's that legacy around. And you're also referring to this central concept of uncertainty, which is, of course, very intimately linked with anxiety in various ways. And one of the texts of yours that I very much liked was an article about climate dialectics. So would you like to say a bit about that? And perhaps open up the concept of dialectical thinking for the listener?Lewis: Sure, sure. Well, a characteristic of this complexity, you know, climates a complex system. And now it's completely intertwined with human technology, human systems, human psychology, and human culture. And within complex systems, there's no way to understand everything that's going on. And climate gets called the hyper object. As I'm sure some listeners have heard. Where it's so distributed through space and time, that it's impossible to completely get a grip on it. To completely feel like you understand it. Because we're also inside of it. And with that complexity, as well as with the emotional challenges of climate change being such a threat, the mind naturally kind of divides things up. You know, we can't hold on to all of it at the same time. And no one can know it all at the same time. And so we'll often get presented with things that are seemingly opposed, that are actually both true. Or are both important anyway. Like a sense of hope and a sense of hopelessness. I mean, it's important not to simplistically side with either one. But instead be willing to explore them both. And discover the space between them. Kind of keep enough space there to be able to reflect. And out of that reflection, new forms of hope have emerged. You know, there's a lot of talk and writing in the climate mental health literature about kinds of hope. Like realistic hope or radical hope that emerge from this grappling with important dialectics. Other important dialectics are individual agency and collective agency or nature as solace and nature as threat. And I mean, also, I think an overarching one that wasn't in that paper, but I'm seeing is even more overarching, has to do with focus on focus on the web of life, The biosphere, and focus on humanity. You know, actually, both are important. Because we're humans, and it has turned out…

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    Season 2, Episode 17: On Trees and Forest Protectors Apr 14, 2023
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    image credit | Barış Selcen Season 2, Episode 17: On Trees and Forest ProtectorsThomas and Panu took time to speak about trees, beings great and small with whom we share the planet, and the disenfranchised grief that we suffer when we witness the loss of trees and forests, in our own neighborhoods and across the world. Join us to listen in on the conversation, and let us know what you feel about this issue. LinksTree loss in Melbourne Australia “The power of lament: Reckoning with loss in an urban forest”, Phillips, Atchison & Straughan (2023)Robert Sommer – “Trees and Human Identity” see on p. 79 among many other useful references in Clayton & Opotow (2003) (Eds) , Identity and the Natural EnvironmentRichard Powers (2023, Feb 2) “Five Years Ago, I Wrote a Fictional Disaster That Is Now Playing Out in Real Time” NY TimesArtist Marina Abramovic on the benefits of hugging trees (video)Mark Bekoff: Why Trees and People Form Mutually Beneficial RelationshipsJRR Tolkien quotes about treesOn the Finnish as Tree People, see books by Ritva Kovalainen & Sanni Seppo (e.g. Metsänhoidollisia toimenpiteitä, 2006; Pohjoistuulen metsä, 2023), https://www.ritvakovalainen.com/treepeople TranscriptTranscript edited for clarity and brevity. [music: “CC&H theme music”]Thomas Doherty: Please support the climate change and happiness podcast see the donate page at climatechangeandhappiness.com.Doherty: Well, hello, I am Thomas Doherty. Panu Pihkala: And I am Panu Pihkala. Doherty: And welcome to Climate Change and Happiness. Our podcast. This is a show for people around the globe who are thinking and feeling deeply about the personal side of climate change. We focus a lot on our emotional responses to this issue. And our feelings. And all the many things that are connected to this in the world. And one of the beautiful things that's connected to our feelings about nature and the environment, and our environmental identity is another class of beings that we share the planet with trees. Trees. And today our episode is about trees. And we're going to go in many directions with this. But both Panu and I both know a lot about the research about trees and human health and human identity and mental health. And, of course, I'm in the Pacific Northwest, which has its own unique cultural associations with the big trees of North America. And Panu is in Finland, which, of course, has its own association with northern forests and trees. And you all have your own associations with trees of various kinds. Including trees you know personally. So that's where we're going today. And this episode will touch on many other things that we've talked about over the last year. Panu, do you want to get us started off on this really rich topic?Pihkala: Yes, greetings from the land of tree people! Because the Finno-Ugric people, of whom the Finns are one part and [others are] Estonians and Hungarians and then several smaller tribes in the current Russian area, they are known for the importance of trees for their whole worldview and ancient religion. And in Finland, the relationship with trees is both profound and complex. Because also, it's a major national industry thing. Things one does with the trees. But then also very locally, in various places, towns and cities, there are these important trees. And sometimes also conflicts about what to do with them. And I know Thomas, that you had a sort of profound experience related to this. So would you like to share a bit about that?Doherty: Yeah, thanks, Panu. So many incredible directions to go with this topic. Yeah, and I'm unfortunately going to start out with a sad story that really is close to home to get us going. It doesn't limit our discussion today. But it is a sad story to start. So listeners can be prepared for that. But anyway, where I live in the City of Portland in the state of Oregon in the US, you know, and my neighborhood is what's called Northeast Portland. You know, it's a residential neighborhood. But there used to be a big, you know, primeval forest here. Sometimes there are conflicts between large trees and landowners and debates about whether to save trees or not. And we lost a huge tree here in the neighborhood. And it was a long story. And I'm just going to read a paragraph that gives a summary of this. That I shared with people here last December. December 2022. And it'll just give you a sense of the complexity of this issue. So I'll just read what I wrote because it captured my thoughts and feelings on that morning, December 6 2022. You know, I wrote.I watched a 100+ foot giant sequoia tree being cut down and removed in my neighborhood today, just a block from my house. The tree had grown up close between two residential houses and undermined one of the house's foundations, leaving it derelict. The other homeowners, a couple, waged a long battle to save the tree. They garnered international support through a petition and a GoFundMe drive. Tragically, just as they found a developer to take on the property and guarantee keeping the tree, some unknown person drilled into the tree and poisoned it, mortally wounding the tree and sabotaging the deal. Over the past year, the tree's canopy has browned and died off. The couple was so demoralized that they moved from the state. This tree was about 100 years old and sequoias can live for thousands of years. The industrial scale removal was remarkably efficient, huge pieces of the trunk lowered down by crane and many of the limbs, even the large ones, immediately fed into a wood chipper. There was no neighborhood notice and through the day people stopped to watch and take pictures. I contacted some local news agencies as they previously covered the story, but none arrived as far as I know. It was very hard to concentrate or get any work done today. Such a real world example of disenfranchised loss and grief. I had offered my support and coping tips to the folks that tried to save the tree, and I had donated to the cause. But like others I am sure, I have the question of whether I could have done more. I share this as a way to bear witness and move against the isolation these events breed. And because I know many of you will understand. That's my story of the Sequoia. An example that came home to me personally. And just how bizarre and absurd it seemed that I do this environmental work. And I was powerless to really do anything about, you know, to do more with this tree. And then the bystanders syndrome that happens. And then just watching the tree literally from my front porch. I can see the canopy and see it browning and just worrying. And then when I noticed the big crane trucks that morning, I knew that the end had come. So anyway, I share that just to give listeners a sense of how this manifests. And I know listeners have similar stories to this. That's the whole point of our episode that we think of trees, you know, philosophically and intellectually forests. You know, forests being the lungs of the Earth. But we also know individual trees and places that become part of our environmental identity. Part of our relationships. Our lifeline. So that's where this topic goes. It gets really personal. And that's normal, very normal for people for it to be personal. So what's coming up for you, Panu, as I describe this. I know you've got a lot of different ways that you might think about this as a philosopher and as a researcher, and as a Finn.Pihkala: Yes, thanks, Thomas for sharing that. And, of course, it evokes sadness and compassion. It's got to do with emotional attachments and values. And partly, I think, with worldviews, also. And I'm a person who is very fond of trees myself. So I can resonate with some examples in personal history also. In the neighborhood, where I'm living in eastern Helsinki, there's an old manor and some of the trees nearby are from that period. So one very conspicuous one is a poplar, which is not a native tree in Finland. At least not for a long time. When there was a warmer period in climate history, then there might have been some; at least there were more oaks during that time. But anyway. So I also remembered today, when I saw that people are starting to do something with it. So there is a sort of shock element in it. There's lots of elements of a grief process. And there's the dynamics of whether the loss is recognized by others. And whether you have been able to prepare for it. There's this possibility for feelings of helplessness and powerlessness, which you also also described. There's the dynamics around responsibilities, and a sort of negotiation with possible guilt. Which then, again, is a common feature in all kinds of loss and grief processes. It's very human to ask: could I have done something to prevent this? Or could I have done something more? That's, again, very close to what I've been doing in my research work lately. Where I've been looking at the intersections of grief and bereavement theory with ecological emotions. So this touches on many of those things. So I can resonate with this both on a personal level and as a researcher. And I know, Thomas, that you've been thinking about these emotional attachments that people have with trees also. So would you like to say something more about how you see that one?Doherty: Yeah. Yeah, I mean, it's important to, you know, to breeze through this topic. We started out with a really troubling narrative about the loss of the sequoia tree. Which is really sad. And it could bring tears to your eyes to tell these stories. And I've heard many people share similar narratives that were really influential on their life. All around the world. I've heard these stories. We can also just come back and orientate ourselves in a positive way about this. I mean, obviously, our grief and connections with trees are not officially recognized in economics and science and in law. So when we lose these trees, our grief is not recognized officially. That's what that term disenfranchised grief means, right? So it's like, we lose it and it breeds that isolation that often happens. And then we have to band together almost in a revolutionary way to share our grief. But there's a famous chapter in conservation psychology by the late researcher Robert Summer, Trees and Human Identity. And he just does such a great job describing how the many, many ways that trees influence our human identity across the lifespan from being children to being elders. And, you know, understanding how our relationship with trees influences our physical health, our mental health, and our identity. And all the metaphors that come from trees. The roots of the trees. The branch of the trees. The world's tree. You know, it's woven into religion and philosophy and art. You know, evolutionary theory looks at how, you know, humans are related, you know, to trees. I mean, the human hand is shaped the way it is because it evolved to climb. And, you know, was, so when you grab a branch on a tree, and it feels really natural to hold onto, that's not an accident. That's why our hand is made that way. And when we feel good, in the trees or in a place where we can look from trees, that's woven into our psyches, and our minds and bodies in a very deep way. And so these, like, we talk about different words, like, you know, I think it's called “komorebi” in Japanese. You know, the idea of light filtering through the leaves. Dappling through the tree. So there's different words in different languages that capture trees. And of course, we have traditions, like forest bathing. You know, in Asian countries where people bathe in the [air and setting of the] forest. And the smells of the forest and the fields of the forest, and the idea of “forest therapy.” Which is a term that would be used in Finland. Not so much in the US. We talk about “wilderness therapy,” or “outdoor therapy.” But in other countries in Europe it would be called forest therapy. You know, and the idea of healing in the forest. So there's a ton of positive things. And I guarantee every one of us. Everyone is listening. When we look at our environmental identity timeline. And all the experiences that we've had, over our lives, regarding nature and the natural world, there are trees involved there. People know what it's like to climb trees as a child and to play in trees. And people cultivate trees in their homes. And they visit trees. They make journeys to see the Redwoods in California. And to see the old trees around the world. So there's just so much positive stuff, too.Pihkala: Yeah, yeah. Totally resonating with that, also. And I think it's very important to give children the opportunity to climb trees, if only they are up to it in any way. And that's a classic theme in environmental education also, nowadays, because this culture around security has good sides, but also bad sides. And one of the bad sides is that some people think that children shouldn't climb trees anymore, because they may fall from them. There was one study in Britain awhile ago, where they looked at statistics and found out that many more children went to the hospital because they had fallen out of their bed than from trees. So home is a very dangerous place if you put it this way and look at the accidents. But yeah, hopefully, as many people as possible have a safe home. But you know, this statistical point. But even in research on climate emotions, people may start talking about close affinities with trees. And that sort of testifies to these interconnections between topics. And, for me, about the great, both physical and psychological and symbolic significance of trees for people. And I was very glad to read the article Thomas mentioned. It's a great overview of the many connections that people may have. But there is a link now, even between climate issues and this topic. And of course, if we look at the larger developments, then global warming is changing trees and forests. And for example, in Finland, we've had geographical lines, you know, the most northern places where certain tree species grow. We are very high in the north, actually. And it's just the Gulf Stream coming from the Atlantic, which gives us enough warmth that we can do much more farming than in Alaska even though we are quite close as far north. So the three species are moving more north in Finland. And that's causing ecosystem change. So there's, you know, changes and possible feelings of loss, both in relation to single trees and large scale changes in forests. And, of course, there may be positive developments, also. Having more nice trees through which to experience komorebi. That's also becoming more possible in Finland. But then lots of ecosystem changes have many threatening aspects also, like the spread of certain insects. And so on.Doherty: Yeah. I mean, again, this is an ecological topic. As we talk about, “when you pick on one thing in the universe you find it hitched to everything else” [John Muir]. And when you pick on the leaf of one tree, one branch, you know, one twig, you find it hitched to so many things. Climate change. Tree cover in neighborhoods. It's, you know, when we talk about our environmental identity. It's intersectional, with all kinds of other forms of identity and with social justice. That's one direction here to go. I mean, climate change is making it really warm, particularly in urban areas, particularly in poor marginalized neighborhoods. So people are much more aware now of the idea of the urban heat effect with heat waves. And how dire it can be in neighborhoods that are denuded of trees. So trees are becoming a social justice issue for…

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    Season 2, Episode 16: Our Emotional Attachment to Nature with Susan Bodnar Mar 31, 2023
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    image credit | Jake Ingle Season 2, Episode 16: Our Emotional Attachment to Nature with Susan BodnarPanu and Thomas spoke with Susan Bodnar, a clinical psychologist who practices in New York City and does teaching and research at Columbia University’s Teachers College. The trio discussed Susan’s earlier pathfinding papers like “Wasted and Bombed; Clinical Enactments of a changing relationship to the Earth.” And also her current studies that link the concept of psychological attachment—long studied in terms of the dynamics of close human relationships—to people’s close connections with natural places. In a stimulating dialog, Susan described important ecological insights she gained observing bears in Alaska, and the social and media phenomena of Flaco the owl living newly wild in New York City. Of her current research, Susan recounted: And we started with the simplest of questions. “Think of a place, what does it mean to you?” And our first pass through the study, we were amazed at the similarity of the response. People were describing relationships… And then later, when asked, “What does it remind you of?” people said, “mother, father, mentor, best friend, sibling.” Those were the words that people used. “If this place were no longer here, how would you feel?” “Devastated.” …“what else devastates you?” I mean, we know right? The loss of someone you love.Join us for a validating discussion of emotional attachment to nature and “emotional biodiversity” that you can apply to your own life. And support us at our Patreon. LinksSusan BodnarBodnar, S. (2008) Wasted and Bombed; Clinical Enactments of a changing relationship to the Earth, Psychoanalytic Dialogues 18 484-513.Bodnar, S. at al. (2023). The Environment as an Object Relationship: A Two-Part StudyMichiko Kakutani (2023, March 3). Everyone Loves Flaco the Escaped Owl. But Why, Exactly? (See also this story on ethical concerns posed by Flaco’s freedom.)The Human Access Project Reclaiming connections with the Willamette RiverTranscriptTranscript edited for clarity and brevity. [music: “CC&H theme music”]Thomas Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala. Doherty: And welcome to Climate Change and Happiness. Our podcast, the show for people around the globe who are thinking and feeling deeply about the personal side of climate change and other environmental issues. So here, we focus on many things. But really, we try to come back to our emotions and our feelings and our personal experience and our coping. And we're really excited to have a guest with us today.Susan Bodnar: Hi, I'm Susan Bodnar. And I am a clinical psychologist in full time, private practice here in New York City. And I also am a faculty member at Teachers College, Columbia University, where in addition to teaching a class on psychology, climate, and development, I'm also running a research project on the human relationship to ecosystems.Doherty: Susan, it's so great to have you. Panu and I have been talking about our episode. We both are aware of you and your work. And you're one of those people that has been thinking about this topic and ahead of the game. And has published in this area around people's connections with nature and the natural world. And it's really exciting the work you've done around people's attachment to place. So we're gonna get into all that kind of stuff today. And listeners, I think you're gonna find this episode really interesting. Panu, you want to get us started?Pihkala: Warmly welcome, Susan. Also, for my part. We’ve met a couple of times online, never live. And I've mentioned that when I started doing research on so-called eco anxiety and other difficult emotions, there wasn't much empirical source material, then in the mid 2010's. Your articles were very important for me. And also, they have a depth dimension, which hasn't been very often explored. Namely, how interconnected our inner worlds and the so-called outer world are. So we're gonna talk about that today at some point. But I'd like to start by asking you, could you share something about your own journey to become a clinical psychologist who has such a deep interest in the more than human world? That's not very typical, especially during those times when you went to training. So would you like to share something of your personal journey?Bodnar: I was born in a very small town in Pennsylvania. In a coal mining area. In I guess would be close to the Poconos. People know that area. And I was influenced by a grandparent generation who were very close to their immigrant identities. And they had not yet really fully adapted to the modern world. And I had a great grandmother who refused to allow electricity into her home. She thought it was evil or something. And everything was done in a wood burning stove. And my grandfather had been a farmer. And my grandmother ultimately was, I think, the first family psychologist. Because when they were no longer able to keep the farm, they went to work at the family market. Like a very small little market for this town of, you know, 1200 people. And she used to listen to people's problems in the checkout. She was the checkout person. And they always did everything outside. Family gatherings were outside. We went for picnics. My grandfather took me deer hunting, which was without a gun, to just observe nature. To observe the deer. He was proud of the land that he lived in. And that was because my father had that tradition as well. And took me camping. And all over the place, the highest peaks. And those experiences were profound, I think. And when I first started writing about this, it was because I had been in analytic training. I had been in private practice. I felt something was really missing. I was seeing so many people with regulatory disorders, roughly. And I kept saying, why, why, why? Why are there so many of these? And I started to really notice how few people had any kind of relationship to their environments. Physical spaces. And I thought, this is not a coincidence. And so I started to dive into it a little bit more deeply. And then I was in Alaska. In Denali National Park with Ranger Bailey. Ranger Greg Bailey, if you're out there, I will never forget you! Because he gave me an understanding of the dynamics of landscapes that was so incredible. Because he was really trying to talk to me about the human bear ecosystem interface. And just the simple knowledge that you can be safe from bears if you understand how much food is available. To me, it was wow, that's amazing. But it started to make sense that this whole ecology that everything was integrated. And when I started to see that, I could never unsee it. And I took that back to my work. And began to start to understand it.Doherty: That's really beautiful. That was like an epiphany, it sounds like for you. An ecological epiphany there regarding the bears.Bodnar: Well, he taught it to me. When he said, look, this is how much food there is. This is how much food a bear needs. And how they behave toward you, as a human is proportional to the availability of that food in a given area. That's what you need to start thinking about when you want to interact with bears. And I thought that was amazing. It was such a simple thing. And it explains so much of what people have been seeing with, you know, bear intrusions. All we have to do is think about that, and you can solve the problem. But it's a thought process we don't really know how to have because this whole relationship to our physical spaces isn't something that's validated as important and meaningful in the culture we're part of.Doherty: Yeah so it's ecological. A basic ecological intelligence and it's also like relational intelligence. So you have to understand the bear as a being. As a sentient being. And that's the other piece I think you're hinting at, right? Is the lack of the relation. You know, the person to person entity to entity relationship with the bears or the place. Right? That gets us to our attachment stuff. What do you think? Yeah, yeah. What do you think about Panu?Pihkala: Yeah, I'm very fascinated by the examples of profound moments and dynamics in childhood and youth. We often in this podcast talk about environmental identity. Some people use the ecological identity term. And these foundational influences are, of course, very important for us. And it definitely sounds like there's many of them coming from the place and relatives and the various things you described. And then later on what you say about the profession during the time that you went to training and went to practice. So I guess that's a sort of sign of the times and dynamics that even psychological professionals tend to be so out of touch with the significance of the more than human world.Doherty: Yeah. And brings us up to today. Susan, you were telling us about your—do you want to tell us a little more about what you're experiencing, where you practice in New York? And also some of this really exciting research on attachment.Bodnar: So where I practice in New York City, there are lots of things to think about. Let's start with Flaco. The owl, who, in February, somebody vandalized his mesh enclosure at the zoo. He escaped and is now an international star because people are attaching to the story of this bird who had lived in captivity all 13 years of his life. He was a Eurasian eagle owl. Raised in captivity. He escapes. The zoos and other wildlife officials, he'll never survive, they say. They're trying to catch him. Desperately trying to get him back. And he eludes them every time. And then it turns out, he can hunt and he can fly. Where it came from? Where was it inside of him? I don't know, but it emerged. And now he is a free owl. And they've given up trying to capture him. And he now lives as a, you know, social media celebrity. And I'm looking at the narrative about Flaco the owl. And I'm thinking, I think that's how everybody's relating. The story they're telling about the wild inside, I think is really important to our discussion about attachment to places and to object relations. What we carry inside and how it influences us. And I, because of my work, and I work with people, and I listen to people all the time. I've been hearing this agitation about this disconnect from something very hard to name. But it has to do with authenticity. It has to do with nature. It has to do with real. It has to do with, you know, what feels honest. I want to write about that. But I didn't know how to write about it in a way that it could be heard by people who didn't already agree with what I said. So I decided to do this research project. And it's a result of the class I teach. One of the classes I teach. And, you know, my goal in life isn't research, in particular. I probably shouldn't say that, but that's not where I live. It's like, I want to do it, because I'm so passionate about these ideas. And I so much want to get them heard and witnessed and all of that. So in a kind of random way, I just started this research project. And all these students showed up to work on it. Like they heard that call that was like the environment. I want to do that. And we started with the simplest of questions. Think of a place, what does it mean to you? And our first pass through the study, we were amazed at the similarity of the response. People were describing relationships. Describe a place, what does it mean to you? They were describing a relationship. And then later, when asked, what does it remind you of, people said, mother, father, mentor, best friend, sibling. Those were the words that people used. If this place were no longer here, how would you feel? Devastated. That's in the paper. You know, this huge percentage of people use that word. Devastated. Cool, what else devastates you? I mean, we know right? The loss of someone you love. So we expanded the study, started doing more surveys. And then we added interviews. Interviewing people. And what's amazing to me, is as much as what we're finding out. What's being told to us in the surveys in the research, is how eager people are to do the interviews and to take the survey. We're not like a big operation. Right? But people are taking the survey. We don't have anything to offer them. We're not giving the money. Just saying take the survey and do the interview. Huge percentage of people I would say I think we have 60% of people taking the survey want to do an interview because they want to talk about it. They want the chance to talk about what this means to them.Doherty: And when you say talk about it, you mean they want to talk about their feelings and their relationship with places and nature?Bodnar: Absolutely. And the stories are. One person talked about the fact that they came from a family where there was just so much pain and substance abuse and domestic violence. And they had nowhere to go but outside. And the outdoors parented them. That there were lessons of living there. They were watching what was happening in the ecosystem around them. They figured out how to grow up. How to live a life. You had to share. It was one thing that she referred to. You had to make space for others. It wasn't always about you. Like little things.Another person talked about a childhood pond where all the kids used to play and watch fish and frogs and watch the tadpoles become frogs. And it was just a yearly thing. And then one day, they showed up and all the fish were dead. And it was horrifying. It was like traumatic is the word that was used. And they didn't know what had happened. And they were told not to touch the water. The water that they had been playing in. The mud they've been squishing in. Don't touch it. And it turns out that the treatments for the golf course had gotten into the water supply. And it was poisonous. And it was dead. The pond was dead. And this person started to commit acts of sabotage against the golf course. And they still remember the pond.Pihkala: Thanks for sharing all that. That's so important. And justifies how important places and place relations and entanglements with them are to us. And many people can still recollect things related to their childhood. And, of course, things are changing with urbanization and technology, such that there are some people who already now find it a bit difficult. But luckily, even in cities, you usually have some water spaces and some parks. That all justifies to, I think, the sort of very deep element in our humanity which is connection to the more-than-human world. And what you say about students volunteering, I think that testifies to it. And I'm thinking about this story of Flaco the owl also having a symbolic dimension of, you know, there is a certain wildness, living even in domesticated conditions. But I think this is very profoundly important work that you're doing.Bodnar: I think, to that point, in our current version of the study, we're trying to select for urban versus rural and suburban. Trying to see how that changes the quality of how they talk about their environments. It's in progress. So I don't know how that will look. I can give you a hint, however, about something else, which is that people who are parents, feel a sense of their relationship and their connection to the environment has changed a lot. Because now they're thinking of the future. They're thinking of their children. I don't know if that's going to hold up. But the early findings are very, very robust. That becoming a parent makes a big difference.Doherty: Yeah.Pihkala: As a qui…

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    Season 2, Episode 15: A Primer On Coping With The East Palestine Event Mar 17, 2023
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    image credit | Aaron Thomas Season 2, Episode 15: A Primer On Coping With The East Palestine EventThomas looked back on his psychological research into technological disasters to help explain why the recent train derailment and chemical disaster in East Palestine, Ohio was so traumatic for that community and so unsettling for observers from afar. These kinds of chemical disasters—with their ominous dark clouds, fearful citizenry, and fish dying in local streams—are very hard to cope with due to their uncertain long-term health risks. These events also tend to divide communities due to issues of human negligence and injustice, as poor and marginalized communities are often unfairly placed in harm’s way. Panu and Thomas showed how the train disaster is a variation of the larger issue of eco-anxiety about chemicals and toxins that besets people worldwide. To understand how the East Palestine event affects our emotions and feelings, it is first necessary to honor some of our basic environmental values (self-protection, concern for others less fortunate, and duty to protect vulnerable species). Listen in to the conversation and find support and connection. LinksNew York Times (Feb 14, 2023) Health and Environmental Fears Remain After Ohio Derailment and Inferno USA Today (Feb 24, 2023), East Palestine train derailment killed more than 43,000 fish and animals, officials sayAs Rail Executives Grow Richer, Train Derailments Have Become CommonplaceUniversity of Florida: Impacts of Technological Disasters Fact SheetResearch on Kärkölä chlorophenol incident in Finland, and 2008 Longitudinal follow-up studyTranscriptTranscript edited for clarity and brevity. [music: “CC&H theme music”]Thomas Doherty: Hello, I am Thomas Doherty.Panu Pihkala: And I am Panu Pihkala. Doherty: And welcome to Climate Change and Happiness. Our podcast. A show for people around the globe who are thinking and feeling deeply about the personal side of climate change. And in this podcast, we focus on climate emotions, our climate feelings. And by extension, our coping and how we get through the day. And you can support us at our Patreon. And you can always find us and all of our past episodes of climatechangeandhappiness.com.Pihkala: Yes. And today, we are also going to speak about climate change – even though we are starting from quite a concrete thing. Namely, trains and what can happen with them. It was just minor news in Finland, but Thomas, you told me about this train disaster in East Palestine in Ohio in the US. And that was quite something when I took a more explicit look at the link you sent me. So what's going on there, Thomas?Doherty: Well, thanks for asking Panu. Yeah, this is an issue that's, I think, getting more press in the United States because of all the different complexities of it. And I think it's great. It's not a fun topic to get into. It's a really messy topic. But I think in terms of our goals with this podcast of thinking about how we can actually have happiness and wellbeing in this era of climate change, we need to … deal with these kinds of things. And so we know that there was a train derailment in this community on February 3rd. A long train. Just like what happens in the United States. A long train full of different kinds of cars. And we know, unlike other countries, the United States, all the rail is private, so there's private companies that own the trains and own the tracks. And this particular train derailed in a small community. A rural community that has been economically depressed. It's much like where I grew up in Western New York in Buffalo, New York. A former manufacturing community that's been experiencing hard times. And this train had several cars that were carrying toxic substances. Vinyl chloride, PVC, and various chemicals that I would have to look at my list to see. Butyl acrylate. Isobutylene. Basically industrial chemicals that are toxic to people and to other animals. And as people in the US know, [there was] this massive pile up of cars, and then there was a danger of an explosion. So they had to purposely burn off a lot of these chemicals creating a huge kind of ominous dark cloud over the community. And it's really insidious. It's a great example of a technological disaster. Because it's the dark cloud. It's the chemicals. It's the mystery of what this means for people in the community. And the ominous things that happen. Fish dying in local streams. Farm animals dying. We can get into more of the psychological manifestations of this. But it's just kind of a mess. And then, of course, it's been polarized by different opportunistic politicians arriving on the scene. And people using it to beat up on each other. The different political parties here. And then the community kind of caught in the middle. And then there's even been conspiracy theories and various things. So it takes us to the dark side of the psyche here in the US and other countries. Are you familiar with things like these chemical spills and train wrecks in Finland? I know, again, another credit to your country, I did realize in my research that Finland has some of the safest train systems in the world. But are you familiar with these things happening nearby to you?Pihkala: Well, it surely is quite different. From my travels in the US I noticed that the trains can be very very long. And Finland so far has just the state railway company, which is pretty good. But then because of the zeitgeist, the times in which we live there's discussion whether that should be privatized. And that's a big discussion. And the experiences from any of the countries where the railroad companies get privatized, they are not exactly encouraging, I think. But this also brings into mind, of course, anxiety and worry. And my research has been dealing more with the sort of, bit more abstract and large scale anxieties and worries. Although I've often made the point, both in writing and in speech, that what we nowadays call eco anxiety can be also related to more particular things and not just climate. So climate anxiety is one big part of eco anxiety. But this case also reminds us, as you hinted, when we talked about this, that environmental anxiety as a concept seems to originate from things a bit like this anxiety and worry about chemicalization and that sort of thing. So you know that history way better than I do. So what's your thoughts on that?Doherty: Yeah, I think it's good to talk about it. I'd like to think of this episode as a primer for how to cope with these kinds of issues. Because it's very easy to feel like a victim. And to feel powerless and hopeless. And I think the first step is to really, like with all the issues that we talk about, you know, eco grief, eco depression, eco anxiety. Thinking of them as doorways and not walls. Like they're doorways to pass through. That we can become bigger. And we can learn how to cope with this. So I think [it’s important] having a growth mindset about these things. That we can, in fact, evolve and grow, to be able to cope with these things, and take action to prevent them in the future, is the mindset to start here. And so I would encourage the listeners to really think of this as a primer. Even though the train derailment might not be as directly linked in people's minds with other climate and environmental issues. It does play into our general pool of worry. As researchers talk about, we have a pool of worry in our mind. And an ambient level of daily stressors that we have to put up with in terms of global consciousness. And so trains are obviously running all the time. And we have 1000 train derailments a year in the United States. And so these are happening all the time. But we can kind of move it out of our mind temporarily until something like this happens. And then it reminds us of reality. So I think we can imagine ways to be our best selves. To be the best person that we can when we deal with this kind of thing. You know, and I know you and I have talked about this. But you know, when I first, as a psychologist, started studying climate change, I had to look into the disaster psychology literature and the research on disasters in general. And, you know, I learned that, you know, researchers tend to distinguish between natural disasters and technological disasters. Natural disasters happen without necessarily human cause. Technological disasters, like this train derailment, do have some sort of human cause. A human error. Human negligence. Human mistake. Because the trains are meant to be safe. And they're supposed to be regulated. So something went wrong somewhere. And technically someone's responsible for that. And unlike, say, the recent earthquakes in Syria and Turkey, even though they have a human aspect, in terms of maybe poor work, construction rules, or building rules, no one is necessarily to blame for the earthquake itself happening. And so we tend to band together to try to help people and we celebrate the survivors. But you'll notice the news, there's no celebration in East Palestine. There's no celebration. It's all negative because these technological disasters expose inequality and negligence and corruption and lack of regulation and these sacrifice communities. these marginalized communities. And so unfortunately these technological disasters tend to drive people apart. They separate people based on existing divisions. So the people in East Palestine already feel marginalized. They already feel left out economically. And they're already prone to hating outsiders and not trusting outsiders. And so when an accident like this happens, it just widens those existing divisions and makes everyone feel bad. Promotes distrust. And some of it is realistic because we don't know how these vinyl chlorides are going to affect the water and the wells and we don't know exactly. I haven't seen anyway, direct research on why the fish died. Like what exactly happened from that. So it is very mysterious. And as the news shows, people are worried about their long term health. Their children. Their property. Their property values. So it's right for them to be concerned.Pihkala: Yeah, definitely. So and, as you say, this has strong elements of environmental justice. Doherty: Yes. Pihkala: Eco justice issues. And that's something to be kept in mind. And something again, which is worse in the US than in Finland, but we have our share of that also. And part of that is related to how the Sami people, the indigenous people in the North of Scandinavian, Nordic countries are treated. But also in urban areas. When I'm teaching courses at the University of Helsinki, which I sometimes do, I often show the students some video material about environmental racism. And they are very surprised about, you know, the role of the zip code in the US predicting health and life issues. And that sort of thing. So it seems that we are dealing with quite deeply ingrained issues.Doherty: Yeah. And just so listeners are clear about the idea of, you know, zip code, you know, predicts lifespan. So depending on where you live in the US, you know, we can kind of predict someone's lifespan just on their community and the level of prosperity and health and economic development in their community. And so yes, we've got all of that happening here. So one way to think about this from a more growthful perspective is: it's a teachable moment. It's an opportunity for us to stop and to breathe. And to collect our nervous system. And remind ourselves of our values. Again, this is the process I use with people. When I'm working on this, we stop. We collect ourselves. We give ourselves the benefit of a growth mindset. And we remind ourselves of our values. People are concerned about this, because their values are threatened. Values of natural balance. The natural order of things. The rights of people. The rights of other species. Everyone across the political spectrum wants a safe and healthy life for themselves. That's a common human goal. It doesn't matter if you're a billionaire, or just making it through the day. Everyone wants to be safe and happy. And so, you know, these values are all toxified we could say or threatened when something like this happens. So, you know, there's an empowerment in understanding how our minds work. And how our emotion systems work. And we realize, oh, my values are under threat. You know, things that I hold dear are under threat. And then, of course, we can start to think about, okay, where do I get my information? How do I educate myself? Have I been doing my doom scrolling on the news? And realizing that the news, the various news sources are sometimes biased. And there's a lot of static among the different perspectives, because there's so much mystery in some of the outcomes. And then we can decide whether we want to get into this further and educate ourselves about this. And what level we want to become active in this. And that is an existential decision. Right? We haven't quite talked about that in our podcast directly. But you know, it's described in your recent research and papers. You know, there's a distancing. A healthy distancing about how much do we want to take on of this? And can we take a break? Right? So again, we're, if listeners can imagine coming from a center. Coming from a place of control and choice. That's a place to start. It's just the other technological disaster aspects that are helpful to remind ourselves. You know, we talked about the social justice issues and the mystery of these chemical things. An earthquake is devastating, but it's not mysterious. We know what happens. It shakes the ground. Buildings collapse. Then it stops. And then we rebuild. So it's relatively simple to understand for our human minds. But the spilling of a chemical that's never existed in history, into the environment. We actually don't know what's going to happen with that chemical. We literally do not know. And so it's very mysterious. And it's hard to cope with. And there's a post mortem, where people are seeking who's responsible. And they're wanting to place blame. And then they look back on warning signs. And of course, it's incredible with this train, if you look into it, someone was able to find some security footage from a nearby factory that showed the train going by in the dark of the night. And you could see the flames coming off of the wheels. You know, as it rolled by. So we were amazingly able to track what happened with this wreck. Even though there's a diffusion of responsibility. People can have physiological symptoms just from stress. So, in the news, talks about residents having rashes and various other mysterious physical symptoms. And they're not sure if they're from the chemicals. But the insidious thing is that just from stress alone, we can develop rashes. So some of these symptoms that people are having are psychological symptoms. They're real. And they are suffering, but they aren't necessarily associated with the chemicals. And it's really hard to tell the difference.Pihkala: Yeah. It's very tricky when there's this uncertainty element and invisibility included. And this also reminded me of the risk perception research around climate change. Folks like Paul Slovic, for example, and George Marshall, in his book about climate communication he is discussing this and interviewing Slovic. And the difficulty with climate change being that it's often so invisible. And even the weather impacts, there's certain ambiguity, and then different people can try to find different elements from their pers…

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    Season 2, Episode 14: Emotions and Climate Adaptation with Susi Moser Mar 03, 2023
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    image credit | Mohamed Nohassi Season 2, Episode 14: Emotions and Climate Adaptation with Susi MoserThomas and Panu were pleased to connect with geographer and climate change communications expert Susanne “Susi” Moser, whose path finding publications such as 2007’s Creating a Climate for Change set the stage for much of the current psychology and social science of climate change. Susi shared her own climate journey as a young earth science researcher charting her own emotional responses to the reality of climate change, and how she found allies in the work of ecopsychology activists like Joanna Macy, and ongoing challenges for working scientists to cope with the emotional side of their work. Susi described her mission providing positive visions for change for engineers and planners in the scientific and technical community – climate adaptation professionals whose day jobs are to “look the apocalypse in the face every single day.” Join us for an inspiring conversation on finding new meaning and a larger frame.“When you think about the scientific or technical professions, it is very uncommon to bring in emotion, your whole selves into the conversation, into your work, right? We're supposed to be, you know, heads on a stick. But that's just not who we are. And, in fact … all the conversation we've had in recent years about storytelling is all about that, right? It is actually about re-embodying ourselves into a larger fabric of who we are as people. What our identity is. How it changes through the experiences we have in life. And how it is held in the community.” LinksSusanne MoserCreating a Climate for ChangeSuccessful Adaptation to Climate ChangeThe Emotional Toll of Climate Change on Science ProfessionalsStephanie Kaza (Ed.) A Wild Love for the World: Joanna Macy and the Work of Our Time“Once You Know” documentaryTranscriptTranscript edited for clarity and brevity. [music: “CC&H theme music”]Thomas Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala. Doherty: And welcome to Climate Change and Happiness. Our podcast. The show for people around the globe who are thinking and feeling deeply about this personal side of climate change. Particularly their emotional responses. And how they make sense of this big issue. And today, we're very lucky to have a guest.Susi Moser: And I'm Susi Moser. And it's just a delight to be here with the two of you. Thank you so much for having me.Doherty: And Panu and I both know Susi, and her work. We follow her. She's been a leader in this kind of area of climate change, climate psychology, and understanding our emotions and feelings about climate for quite some time. And she's been doing all kinds of innovative work. And so we're glad to have her. And we're gonna have a conversation about that today. Panu, do you want to get us started?Pihkala: Warmly welcome, Susan. It's such a pleasure to have an opportunity to discuss with you. We've met in person in Finland, actually. You've been an active keynote speaker on topics such as climate change communication, and adaptation. And lots of things related to the human mind and psychosocial issues. But should we start with history? Would you like to share some of your journey? How did you end up in all this and all the stuff related to climate emotions also?Moser: Yeah, it's a really interesting question. I actually think it goes back to the late 1980s. You know, sort of when it first became a topic in public conversation. Obviously relatively, you know, late after it's become a scientific issue. But at that point, I was a student of geography. And I studied earth sciences. And, you know, my climatology teacher was already quite interested in it. But, you know, my geology teacher said, yeah, nothing to worry about. You know, Earth has gone through climate change for a whole bunch of time. So that was sort of my first scientific introduction. And then I was just really curious. Studying it myself. And I don't know, when I started to realize, my God, what are we talking about? It hit me for the first time, probably in the early 1990s. What it would mean. I studied the impact of storms on coastal regions. I visited coastal regions. I saw what that devastation is like. And, you know, I looked at sea level rise. A curve that is just going up no matter what we do. I mean, it matters what we do in terms of how steep it goes up. But it will go up for millennia. And yeah, most of us on this planet live in coastal areas. And it just became very clear to me from the start that, you know, while this might be the hardest thing to talk about, it is actually going to be one of the most impactful things that human species has ever experienced. And then I just, you know, I tried to communicate that. I was awful at it in the beginning myself. Typical scientist, you know, starting with pretty much the beginning of time to explain things and losing people in five minutes. So, yeah, I had to learn some hard lessons about that. And then really, you know, once I started to get interested in the question of how we communicate it. I mean, the whole point of the communication at that time was to get better at it. Essentially, to mobilize people. And oftentimes, people used fear. They used guilt. They used all kinds of emotional, you know, ways to get us off our seats. Off our butts. And I was like, wait a minute, this is dangerous territory the way we're doing this. And, you know, as a science communicator, I was trained to forget emotions. Put them aside. And it just felt completely wrong to me to do that. So that's kind of how I first got interested in the emotional side of climate change. And, in fact, you know, a lot of what I've done since is a follow on to this to fully recognize and appreciate that it's actually a very healthy response. And a very normal, non pathological response. How we react emotionally, psychologically, to an existential threat. So I'll stop there for, you know, give you probably lots of things to start poking into. But anyway, that's how I started.Doherty: But one of the things I'm really interested in is that we talk about this environmental identity. You know, which comes out of conservation psychology. But this idea of our sense of self in relation to nature and the natural world. But you're I'm guessing, if you go even farther back, can you think of things that formed your environmental identity, even younger? Your connection with nature and the natural world? Because it seems to me, you must have had some inner motivation to push through on some of this. Because you must have felt marginalized at the beginning. When you were starting. I'm just wondering, when you look back now, particularly with your insights. And then your larger life story, in early development, can you see any turning points from nature and your connections?Moser: Well, it was my saving grace to have, you know, a large backyard to go back into. And, I mean, that was, for me, the safe place to be. It wasn't a scary place to be. It was, you know, just where I felt most at home. And so that's been true for me throughout my life. But certainly in my upbringing. Probably my interest in that. And my desire to protect nature. And all those things, they probably go back to my early childhood. And then I just professionalize it by, you know, choosing geography. The one topic that I thought I wasn't going to get bored with, given the size. And the complexity. And many dimensions of Earth with all its people on it. And geography is just perfect for that. So those were some key choices that I made around that. And then the psychology really came out of my own, you know, introspection of my own reflectivity. And my own experience of nature. And how I experienced hearing about climate change. And what it would, you know, imagining forward what that would mean, for all of us.Pihkala: Yeah, thanks a lot for sharing all that. That's really fascinating to hear. And how did it go in relation to coping with all of this, during those times 1990s and early 2000s? When you said that somewhere around the early 1990s, you woke up more profoundly to how severe the climate crisis actually is. And then you had some of these quite pioneering ventures. So, how did that go? When did you find some allies at some point?Moser: Yeah at some point, but not early on. So early on it, you know, felt like I was pretty much alone with my emotional response. And, quite frankly, you know, I probably only let myself go, not very deep into that because it felt overwhelming. And it was probably in the early 1990s that I discovered Joanna Macy's work. And that was essential for me. In fact, actually, it was probably the late 1990s, because in the early 2000s, I took two long training sessions with her. And, you know, led me to actually also lead and integrate the work that reconnects into my work. But that was the first time I actually felt like there were companions on this journey. You know, I wasn't alone with the grief. And, you know, and I will say it's still for most of my daily life, a fairly lonely journey in the sciences, at least it is so unconventional too. Still unconventional to actually name your emotions about the things you study. So, you know, I know now where my allies are. And the, you know, the allyship has grown in the sense of simply having the fact of climate emotions being talked about more often. In, you know, all your guests are, you two are like, you know, part of that larger field. So that's changed the context. But sort of my daily life, it is still you know, not something I spend all my time in. I don't know if you're aware or your listeners might be interested, there's a documentary that was made. And I was in it. The documentary is called Once You Know. And it actually traces the journey of the filmmaker. But it includes the journeys of scientists who, you know, take the emotional side of their work seriously. And how do they live with that? And how do they integrate that or cope with that? And also use it in a way to, you know, infuse and fuel their work in really wonderful ways. So that was an interesting experience. And it sort of has grown my own community of people that I can speak to about these things a little more substantially.Pihkala: Yeah, thanks for sharing all of that. Joanna Macy's name has been mentioned in this podcast also, several times. And we are planning to do an explicit episode on this Work That Reconnects that you mentioned. It's the name of the method she and others developed. And that's been hugely influential for my work also. And many regard Macy as an elder in all work around eco emotions, or whatever we call them. Or just, you know, our emotional response to what's happening in the world. There was the threat of nuclear war in the 1980s. And she and some others were also active in facing the effective response to that.Moser: Yeah. Yeah, I think she's one of the crucial elders. At least for very pragmatic, kind of, you know, work. Like how do we work with these emotions? Right? How do we not sit alone with these emotions, but connect with others? And are held in community in deep emotional grief. And working through that. And by that, I don't mean to, you know, get rid of it, right? But to honor it. And to find a renewed energy and power to go back in the world and engage with it as opposed to be paralyzed and disappearing. And she has been probably one of the most influential people in my work. The other one is Bill Plotkin. And I know you have also mentioned him in your podcast before. His work, I think, in many ways gets at the root causes of why we have something called climate change in the first place. And so that, to me, has been very, very influential as well. Yeah. Doherty: Yeah. So this all gets to this idea of eco psychology. These are all this idea of really revisioning what our sense of psychology even is in relation to being on the planet. Yeah. So I want to stay a little bit just for a moment with the science communication piece. Only because we have listeners. It's a paradox, I think, Susi. There [are] way more resources and support for science teachers, or researchers or your students who do, you know, who are feeling, obviously, all the feelings that are coming with this work. But, even now, as I tell people and students, you still kind of have to be a pathfinder, you know. So what I'm hearing from you is that even now. Even at your level, it still can be lonely at times. And you're still having to be a bit of a pathfinder. But I think that's just an important thing for listeners to take in. And that kind of could be a segue to our adaptive mind conversation in a moment. But it sounds like that's just the nature of it still. It's better than it was 20 years ago, but still difficult.Moser: Yeah, I think we're in a, you know, we're really trying to change culture. Right? When you think about the scientific or technical professions, it is very uncommon to bring in emotion, your whole selves into the conversation, into your work, right? We're supposed to be, you know, heads on a stick. But that's just not who we are. And, in fact … all the conversation we've had in recent years about storytelling is all about that, right? It is actually about re-embodying ourselves into a larger fabric of who we are as people. What our identity is. How it changes through the experiences we have in life. And how it is held in the community.And so, you know, science has essentially asked us to make it a professional pride to dissociate from ourselves. And, you know, I mean, in your profession, Thomas, you would call it pathological. But we've made it a matter of credibility to be that emotion free. And I think what we're beginning to see is, it's to the detriment of the mental health and well being of the people doing the work.Doherty: Yeah. Moser: So, you know, I don't think emotion disqualifies me as a scientist, you know. I think it is, the more repressed our emotions are, the more they actually influence us unconsciously. And actually, that makes for bad science. Doherty: Yeah. Moser: So I think the more self aware and clear we are about, you know, how else we are impacted by what we know, the more effective we can be in analysis. And in synthesis of an understanding. Scientific understanding. And also more effective in communication.Pihkala: That's great wisdom, I think. And really, really important. And there's such a range of issues here. There's this whole idea of Western science, especially since the Enlightenment period. And, all the complexities [that] also revolve around gender. Through these developments when reason was started to be seen as masculine and good, and emotion was started to be seen as feminine and weak. There's [a] very long history of ideas and developments here behind this. Just to give the listeners a clue of the scope of this huge work. So there's both writings about communication. And how it's important to pay not only attention to emotions in general, but also to the difficult ones. And that was really rare in the 2000s. And when I started my work on difficulty, eco emotions, that was very important source material. But you've also done, because of your expertise in adaptation, sort of field work. There's some articles where you're actually, you know, drawing on people's experiences that you have met. For example, along the coastlines. And there's the philosophical things around concepts of hope and despair, for example. So that's something that I highly appreciate in any scientist or thinker. In this case you, but just wan…

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    Season 2, Episode 13: SustyVibes with Jennifer Uchendu Feb 17, 2023
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    image credit | The Susty Vibes team on the streets of Lagos during World Cleanup Day Season 2, Episode 13: SustyVibes with Jennifer UchenduThomas and Panu spoke with Jennifer Uchendu, a researcher and climate activist from Lagos, Nigeria. Jennifer is founder of SustyVibes, a youth-focused climate organization with a mission to design and implement projects that make sustainability cool, actionable and relatable in Africa. The trio discussed Jennifer’s sense of Nigeria’s environmental situation and history and climate emotions she has observed among youth and elders in the country. Jennifer explained the SustyVibes mindset and the new Eco-Anxiety in Africa Project, where she works with scholars like Charles Ogunbunde (see Season 2, Episode 8). As Jennifer reflected: “It's been a journey of just learning. Pointing myself to more and more exciting projects. But ultimately, the goal is to ensure that young people … in my generation, young people who look like me, have the right agency or the tools to transform whatever feelings of fear or powerlessness to hope and to actions.”Join us for the conversation! LinksSustyVibesDiffey, Wright, & Uchendu at al 2022: "Not about us without us" - the feelings and hopes of climate-concerned young people around the worldJennifer Uchendu on founding The Eco-Anxiety in Africa ProjectSome background on Nigeria and the resource challenges faced by developing nations in Africa Nigeria is oil rich and energy poor. It can’t wait around for cheaper batteriesIt is time to break free of Africa’s dirty “fossil fuel trap”TranscriptTranscript edited for clarity and brevity. [music: “CC&H theme music”]Thomas Doherty: Well, hello, I'm Thomas Doherty. Panu Pihkala: And I am Panu Pihkala.Doherty: And welcome to Climate Change and Happiness. Our podcast. The show for people around the globe who are thinking about the personal side of climate change. Particularly their emotional responses and their feelings about climate change. And you can find us at climatechangeandhappiness.com. And support us at our Patreon so we can bring this content to you. And today, we are very excited to have a special guest.Jennifer Uchendu: Hi, everyone. My name is Jennifer Uchendu. I'm calling in from Nigeria. And I'm the founder of SustyVibes. Looking forward to our discussion today.Doherty: Yes. And so we're really glad to have Jennifer coming in from Lagos. And we've been waiting for this conversation for a while. And, as you know, we try to make this as best we can a world conversation. And with different people, and different ages. So I'm really looking forward to [this] chat. Panu, do you want to get us started?Pihkala: Warmly welcome, Jennifer, also, from my part. I'm really glad to have this opportunity to discuss. We've met online a couple of times, in things related to climate emotions. And I've been fascinated by the work you've been doing in Nigeria. Both research and leading and working with NGOs. And so there's plenty to talk about here. And we're really interested about Nigerian perspectives, also. But would you like to start by saying a bit about where you are and where you come from, so to speak. So, what's up for you, Jennifer?Uchendu: Absolutely. Thanks, Panu. I'm calling in from Lagos, Nigeria, where I live and work. SustyVibes, my organization, you know, we're based in Nigeria. [We] started here [and] have now started expanding to parts of West Africa. But really our work is for, you know, young people in Nigeria.I always like to tell the story, as you know, seven years ago, I was, you know, this really young person. I'm still young now. But I was super young. Really passionate about, you know, the environment and looking for a platform where I can be a young person that meaningfully participates and contributes to environmental protection. And at the time, there were typical, you know, NGOs and CSOs in Nigeria that were run by older people. And there wasn't a lot of space for that kind of youth led and youth focused work. And then I started writing a blog about sustainability and the environment. And that kind of evolved into the work that I do now. Which is like bringing young people together and driving work when it comes to, you know, environmental protection. And I found myself in this work for climate and mental health as far back as 2019. Where we saw that even though young people were coming together to do work on environmental protection, there were still lots of emotions coming in and interplaying in our everyday lives that we needed to kind of interrogate [and] explore a bit more. And, you know, that's where we got to find out about eco-anxiety. You know, grief and all of those emotions that make us whole and human, I would say. And it's been really interesting, you know, navigating these emotions. Finding ways to safeguard them. Especially for us as Africans, recognizing that, you know, our own emotions and triggers as it relates to the climate crisis is quite peculiar. Especially when you look at it from the lens of climate justice, you know, and whatnot. So there's been so much to explore. It's been a journey of just learning. Pointing myself to more and more exciting projects. But ultimately, the goal is to ensure that young people, you know, in my generation, young people who look like me have the right agency or the tools to transform whatever feelings of fear or powerlessness to hope and to actions. So yeah, that really is me in a nutshell.Doherty: Nigeria is—I'm looking at the map of Nigeria, Jennifer. I'd like to say just at the beginning a bit about you—what is the experience of people there and young people? It's funny, my daughter is 15. And she's studying human geography. And she has a test today where—I was helping her study for her test. And one of her vocabulary words is “superimposed boundaries” on countries. Where you make a boundary of a country that lays on top of all the existing cultures and nations within the culture. And I know Nigeria is a very diverse place. How do you as young people in Nigeria, see yourselves in relation to the history in Nigeria with the oil? And with the politics? And I know, even into the 90s, there was violence against environmentalists? I mean, I'm really wondering, do you feel safe [in] your work? You know? Is it really revolutionary what you're doing? I'm just curious, what it feels like here in the 21st century.Uchendu: Yeah, absolutely. Such a great question to have asked. There's so much to unpack, you know, to be a young person passionate about issues around the environment in Nigeria. On one hand, you know that our livelihoods, you know, lifestyle is very much linked to our environment, you know, for us in Nigeria. You can't take that away from, you know, our reality. You know, just a couple of days ago, we woke up, and we just found out that we had no water. You're just trying to figure out what exactly it is, you know. It's like, it's the reality where every day there's some linkage with the environment. With natural resources and whatnot. But at the same time, where you live in Nigeria. Whether it's the urban or rural area. Whether it's the southwest, the north. Kind of, you know, dictates your relationship with whether it's power or, you know, the issues at hand. So a lot of people in the southwest who live in the urban area oftentimes are kind of more shielded than people who live in rural areas. And interestingly, you know, I've also been very curious about how people who live in urban areas feel about the climate crisis. Especially as we have, you know, kind of like a better lifestyle, as it were. So, I've actually just started a new research project, working with Dr. Charles Ogunbode. You might know him, where we're investigating climate emotions in West African cities. So it's kind of, you know, that curiosity to find out, okay, what really is at play. Especially for young people who live, you know, in cities, and having said that, we're also very cognizant of our history. Yeah, when I got into this work ten, eight years ago, and got to learn about, you know, about "Ken" Saro-Wiwa, got to learn about, you know, the Niger Delta. I was just kind of enveloped with so much anger, and so much kind of grief to see that we lost people who have such passion, who really cared about their people, just, you know, in the face of corrupt and oppressive leadership. And while that's scary, we live in an age where that is not as expected as it should be. Because we're now in a democracy and whatnot, social media. You know, there's so many things that help us kind of achieve our activism. But definitely, when you remember that I think what that does to us, it empowers you to want to do more. You know, to want to be more radical, more revolutionary to kind of push the limits and to demand for what's right. And, you know, I see that even in kind of the ideologies and things that I believe in, and what we've kind of cultivated at SustyVibes in terms of how do we, for example, understand what an energy transition means for us. You know, it's an energy transition. We want to ask: are there principles around justice and equity? Are they being, you know, put into some of these big words that we hear. Because it's really about our futures really about, you know, how we get to live in 10, 15 years time. So that's how we think about, you know, this conversation. Really thinking about our place. And, you know, how we can continue to, you know, demand for what's right in ways that feel authentic to us.Pihkala: Yeah, thanks a lot, Jennifer, for sharing that. And with Charles Ogunbode, we had the pleasure of discussing a couple of episodes back and heard a little bit about this very interesting research project about climate emotions in West and East Africa. And glad to hear that you're, Jennifer, part of that. And what I hear from you is that these things really come close to you in Nigeria, and for Nigerian young people. And the timescale in which very major potential threats are seen, that's much shorter than in some of the places in Northern Europe, where I'm living, for example. And then also the very understandable, righteous anger and sense of injustice related to these tragic happenings. And unjust uses of power, for example, in Nigerian history. And you have also written yourself that you have often encountered feelings of anger and powerlessness among young people in relation to these global complex crises as the climate crisis is. So, could you share a bit about the spectrum of climate emotions you encounter in the people you work with and meet. So, it seems that this anger, helplessness, that's one part of the spectrum, but what all is there? Could you say a bit about [that]?Uchendu: Absolutely. And yeah, because when you hear, you know, the work that we do. The name of our organization is SustyVibes, you know, we kind of designed our mission around youth energy, youth passion. And around having fun. Around kind of building our agency from what makes us young people. And so our projects have really been designed around, rather than having, you know, technical workshops, let's host a party instead. When we think about advocacy, can we have an exhibition or a movie screening? So there's really been the idea of relaxation and fun incorporated in our idea of, you know, sustainability advocacy. But I mentioned in 2019, we saw kind of like a shift. That even though we're doing all of these really exciting things, we still felt, you know, a sense of overwhelm. I personally felt, you know, that we're just up against so much when it comes to the climate crisis. Especially when you see, you know, we felt like, you know, a tiny 0.00001, you know, fraction of the change that was needed to turn things around. And that feeling, that kind of narrative oftentimes brought us down. You know, it made us feel kind of very weak and very small. So, you know, and that side by side with feelings of anger. Anger because we're like, why do we have to work so hard? Why do we have to, you know, give up a lot of things, you know, to be these people we are. Climate activists per se. And, you know, the world just kind of goes on. Some people would never have to deal with it. So you would see that kind of, you know, drag and weight. Weight of, you know, building of hope, as it's where we're feeling as young people at SustyVibes. And I thought it was really interesting, because it wasn't until I got to the UK that I was able to, you know, put the two emotions together to see that young people in the UK were feeling, you know, things like shame and guilt. And I was like, what am I ashamed of? You know, I'm angry. You know, it's a different thing on this site. I thought it was really interesting to see how even just context power and privilege and positionality just changes the way, you know, the emotions you get to encounter when it comes to the climate crisis. So in that spectrum, there are days, you know, we talk about days where we feel super hopeful. Where we feel excited, you know, about the work that we do when we go out to the streets. When we go tree planting, and communities, you know, adopt the trees. And, you know, commit to looking after them, because it's important for them, you know. We're really excited about the work that we do. And every SustyViber, you know, kind of has that mindset put in them. That we do really good work for the environment. But there are days where, you know, it's all gloomy, and you hear the news, you know, you see something happening and you're just sad all over again. You're like where do we kind of go on from here? So it's definitely a spectrum. Where we kind of oscillate from, you know, really hopeful and joyful moments to days where we feel completely powerless, and we don't want to do anything, you know, after all. And I think it's okay, you know, to have all of those feelings. The important thing is learning how to safeguard them. Learning how to hold, you know, both spectrums of the emotions. And just pushing forward every day. And showing up to be, you know, better, more responsible humans as it were. So that's the mindset we now take into our work.Doherty: That's very well said. That's very well said. When I think of vibes. I was hearing someone talk about vibing just the other day. You know, to vibe with someone. You know, you talk about SustyVibes. You know, to vibe with someone is to really feel comfortable with them. To feel light. To feel happy. To be in the present moment. To feel safe. Right? That's how we talk about it in terms of our personal relationships, right? So that's, I think, something we need to think about. How do we bring that energy into our work when we're working on these super heavy, wicked problems? And I don't know, I think old people forget about that. But, you know, younger people are still making the world. You know, they're still finding the world. Why don't you say more. I know, you have a lot of things you want to express about your work. Do you want to talk about some of your projects, or some of your research?Uchendu: Yeah, for sure. And even just to touch on, you know, the idea of SustyVibes. You know, when I came into this work, you know, thinking about sustainable development, I had someone who said that even the concept of sustainable development sounds like an oxymoron. Because development is all about growth. And then you're talking about sustainability. You know, where do you find balance? And I was looking to create something…

    Full show notes at the publisher

    Season 2, Episode 12: Art Gives Ecological Grief a Body, with Daniela Molnar Feb 03, 2023
    Show notes

    image credit | Genaro Molina, Los Angeles Times Staff Photographer Season 2, Episode 12: Art Gives Ecological Grief a Body with Daniela MolnarThomas and Panu were joined by artist and poet Daniela Molnar, who creates her paintings using scientific records of glacier retreat in the Cascade range and natural paints and pigments she gathers near her home and in her wilderness journeys. The trio discussed how art making is one way to “enfranchise” climate grief that otherwise goes unrecognized, where in Daniela’s case she confronts forces of grief and wonder, in dynamic interplay. “Making paint is a kind of ecology,” Daniela observed. When making your own pigment the “world becomes full of colors,” rocks and plants gain agency and different waters from rain or sea behave in a way that is very much alive. Daniela evoked the creative tension apparent in regeneration of damaged landscapes where a “wound is simultaneously an injury and a process of healing.” “When we talk about non-resolution in a work of art and how it has that dynamic equilibrium, that's what beauty is. It's that tension. And the world is beautiful. You know, the world is incredibly beautiful. Even as it's incredibly wounded. And to allow ourselves to experience both fully is really a way to live in the world. And live our lives fully. And live in a way that moves us into different cultural territory that I think is essential.”LinksDaniela MolnarInstagramVideo on her art methodMediaPoetryReading at Round Weather Gallery, February 23, 2023Projects in Finland between atmospheric scientists and visual artists Siperstein, Hall and LeMenager 2016 Teaching Climate Change in the HumanitiesTranscriptTranscript edited for clarity and brevity. Thomas Doherty: Please support the Climate Change and Happiness Podcast. See the donate page at climatechangeandhappiness.com.[music: “CC&H theme music”]Thomas Doherty Please support the Climate Change and Happiness Podcast. See the donate page at climatechangeandhappiness.com.Doherty: Well, hello, I'm Thomas Doherty.Panu Pihkala: And I am Panu Pihkala. Doherty: And welcome to Climate Change and Happiness. Our podcast. This is a show for people around the world who are thinking and feeling deeply about global climate change and other environmental issues that are affecting us as people around the world. And here we really get into our different kinds of feelings and our different kinds of emotions. We go deep into that. It's a rare opportunity and we're really glad to have it. Please make sure to find us at climatechangeandhappiness.com. And please support us on our Patreon. And – we've had a theme about art and creativity that Panu and I are very close to. Today we're really lucky to have a guest.Daniela Molnar: Hello, my name is Daniela Molnar. And I'm an artist, a poet and a writer. And I work with themes of climate change and climate grief. I work a lot with natural pigments. And I'm delighted to be here. Thank you.Doherty: It's really great to have Daniela. I met Daniela a couple of years ago when she was teaching at one of the art institutes here in Portland. And we had a talk on eco-anxiety and climate change. And so I've been able to track her work a little bit. And also interact with her in terms of general therapeutic work for people in climate and environment. But I've been really excited to explore Daniela's process and to learn how she makes her work. And so we're going to talk about that on a number of levels today. And listeners, you can think about your own creative life in various ways as this comes up. Panu, I know you're interested in this too, do you want to get us started?Pihkala: Yes, warmly welcome, Daniela also for my part. Very nice to meet you. This is the first day that we meet you. We just had a brief conversation and found out that we have something in common. We both know a little Hungarian. You have much stronger roots there, but I've got some family connections also. But we would like to start with your journey with climate change. I know that you've been doing many things in relation to it. But would you like to share something of your journey?Molnar: Sure. Thank you for the question. I think that my journey with climate change, and it has changed a lot over time, began probably when I was an undergraduate. I studied both art and environmental studies. And I actually focused more on environmental studies for a variety of reasons. So this was the late 90s. And I was learning about climate change sort of as this big thing that we knew about, but it didn't have nearly the same sort of scope or emotional impact that it has now. But I was working with forest ecologists in the Pacific Northwest who were starting to recognize the enormous impacts that climate change was having. And it really impacted me on a deep level. And it also was the kind of thing that, and I think many people feel this, where I was like, well, I'm not sure what to do. And that feeling stayed with me for many years. My life went through various twists and turns. And I ended up teaching, as Thomas noted, at an art school in Portland [PNCA]. And I started a program there in 2016 called Art and Ecology. And in that program art students were able to learn about ecological issues and use it as a lens with which to fuel their art. And in putting together that program, the core course focused on climate change. For obvious reasons. Climate change is this issue that touches on every other issue. Every other social issue, political issue, environmental issue, cultural issue. It's an incredibly complicated and vast topic. So I use that as the core course to orient us to these ideas. And in putting that course together, I just went deep into climate change research. And, frankly, went into a state of profound climate grief. I was so overwhelmed. Completely just struck by the things that I was reading. And had no idea what to do with it. And then was in this position of trying to teach it. And those circumstances put me in a position of really needing to work through what I was experiencing with my art, as I was trying to teach others to do the same. So that's a little bit about how I came to where I am now. And that's still really very much what I'm doing with my work.Pihkala: Thank you very much for sharing that. So it's quite a journey. And you already described many of the emotional tones you had and the earlier what should I do about this. Which on one hand, is a sort of question of what can be called practical anxiety. You know, there's some problem which has some uncertainty in it. And it leads people to ask: what's my relation to this? And what should I do? But it really sounds like it struck you much more forcefully during that time when you were reading science. And then having this difficult role where you have to do something with other people. Which is a responsible position. And then one may be quite torn by the almost traumatic consequences of the information. And this is something that many environmental educators I know have been struggling with. So thanks for sharing that intimately.Molnar: Yeah, I think that teaching is, you know, it offers an opportunity to really work through these issues in a forum. I like to think of any teaching environment as a community in which I don't have, and this became very clear to me when I was trying to teach about climate change, I don't have the answers. You know, as the teacher, I'm not the authority. I'm working through it with everyone. And I'm grateful, even though it was a very difficult course to teach. I'm so grateful for the opportunity that I had to teach it because it really put me into a position in which I was able to more fully feel these issues. And feel them in community with my students. And they taught me a lot. And I'm grateful for that.Doherty: Yeah, this is great. I, you know, as we were planning our discussion, I was thinking about my use as not a professional artist as but my use of art personally from my own coping and identity. Environmental identity and sense of place. But also helping other people use this. And teaching therapists how to do art therapy, essentially. And then for the listeners, there's different kinds of listeners for this episode. Some people are just curious about this. Other people might be professional artists doing their own work and their own sort of hero's journey with their art process. So it seems to me there's two levels with this. There's the level one which is just art therapy, where we use even existing works of art, famous paintings, poems, you know, music. Panu and I did our music episode. We use these as ways to channel and express ourselves. And to find solace. And find, you know, comfort and universality that other people have tried these paths across times and places. And so that's really helpful. And it's relatively simple, although obviously, some artwork can be super challenging and really raucous. I mean, you know, what is it? Kafka has a quote about you know, art should be the ax that smashes the frozen sea within us. Or something like that, you know. So some artwork, obviously, is very challenging. But then there's the other level where people are actually on a path of creation. Where you don't know where it's going to go. And I know, Panu you've talked about it, it can be really challenging. And I know your work. And so we can kind of maybe go in two directions here. About how people can, you know, find solace. But also maybe at some point today, I want Daniela to tell us literally how you make some of your pieces so people can really understand this process for you. Where do you think we should go? Any thoughts?Molnar: Yeah, well, maybe I'll just touch on the idea of art. I think of art engaging with our either making it or engaging with art that others have made. And when I use the term art, I'm using it really broadly. Like, to me, the differences between a painting and a poem and a song are really just differences of kind, not of substance. So any type of art, I think, is a conduit. It's an opening. And it's a way to connect with someone who may have been dead for hundreds of years. And yet, still, you're connecting with the spirit of this person. And that may sound abstract or, you know, difficult to understand. But it's not something that I think needs to be understood. It's something that we feel. And because it's something that we feel, and I think it's just a very, very basic part of the human experience. It exists in all cultures, throughout time. It's accessible to everyone. Whether you make art or interact with art. It's a way to open up to someone else's spirit. And when you open up to someone else's spirit, you're also opening up to your own. So I think that there's always that available. And I think, to me, it's one of the most beautiful things about humans. That we've made this culture in which we can freely share across generations and geographies and vast stretches of time. And I do think that it's a wonderful tool to use to more fully understand, you know, who we are and what we're doing with our lives. And then as you touch on, there's a difference between, you know, getting out some markers and some crayons and just letting yourself play. Or I think coloring books are a wonderful way to just let yourself play. And kind of turn off your conscious mind and get in touch with that spiritual and non rational part of ourselves that gets neglected so often. And then there's, you know, making art a central part of one's life. And building an art practice and an art practice is, you know, it's a daily commitment that really is core to my experience. In which every single day I'm waking up and dedicating myself to the act of making art. And in doing that, very difficult things come up in that process. I don't think there's anywhere to hide in making art. There's no shadows that you can, you know, crouch behind. Anything that you're experiencing, is going to come up if you're making art in an honest way. And that brings its own challenges. It also brings tremendous possibilities. So you alluded to the ways that I actually make the paintings, which I think is really, really important. And it does kind of open up this double sidedness of what I think of in my art as like this force of grief. And this force of wonder. And wonder and grief are always in dynamic interplay in how I'm working constantly. On a moment to moment basis. In the paintings themselves. So I make a lot of my own pigments from natural materials. And pretty much anything in the world can make a pigment. Which means pretty much anything in the world can be painted. And if you're walking down, you know, a street in the middle of the city, something's going to be there that can make pigment. So it really changes how one sees the world when you start to make your own pigments. And that the world becomes full of colors. In a way that's different from, you know, just seeing colors as like surfaces. But it becomes like a depth to the world. And then I also combine the pigments that I make with waters that are from different sources. So rainwater, river water, tap water, ocean water. When I'm lucky enough to be by hot springs, hot springs water. And when you mix all these different things together, the paints that arise are really different in how they operate when you're actually using them in a painting. They behave in ways that are a little unpredictable and very, very alive. And what this pigment making process has taught me is that the materials that I'm actually using, many of which are rocks and plants to make the pigments, they're extremely alive. And they have their own agency. I'm not saying that they necessarily have their own minds. They don't have consciousnesses like human consciousness, but they have an agency that's very alive. And when I'm making paint from water, which also has its own agency. And a rock, which has its own agency. and I'm combining them and putting them into a painting in which I'm trying to work through confusion and grief and challenging, you know, emotions and spiritual conundrums of all sorts. The rocks, and the water will often show me things that I couldn't have arrived at on my own. And often what they're showing me is this combination of grief and wonder or beauty and violence. That is simultaneous. And I think where it brings me in my work is this very fundamental, but difficult to hold onto, idea which is that in any exchange, in every single moment in our lives, we're constantly in this binary between, you know, how absolutely challenging the world is, and how absolutely beautiful the world is. And that our minds really want to have certainty. And so our minds want to go either towards the beauty or the horror. Neither one is more true than the other. And they're both utterly true. And if I'm able, in my art making, or in interacting with other peoples art to engage with that non resolution, then I'm able to stay hopeful. And I'm able to stay open. And I'm able to allow myself to continue to experience the world and all its fullness. And that's really important for me specifically in relation to climate issues.Pihkala: Yeah, thanks for all that. That's very fascinating and feels most important. And I can resonate with many parts of that myself. And I know many people who are searching for this difficult balance. Or actually the balancing act. I think it's a kind of dialectical thinking that you…

    Full show notes at the publisher

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