The logic of colonization is brutal, but at least it includes within its practice the redemptive forces of its own undoing. The colonizer oppresses and dispossesses the native, but the native can rise up in a sort of republican and emancipatory anti-colonial nationalism which resists by force his and her dispossession, oppression, subjugation. In other words: colonization is bad, but at least there is someone positioned to fight against it.
Climate change is much worse. Not only because it will cause dispossession and dislocation around the entire globe, disproportionately effecting the poor and the global south, but also because the position of victim and perpetrator is less clear. Climate change is not a form of colonization not because it is less violent or less exploitative of the third world, but because it is emissions rather than geographically based. So how can you establish an anti-climate change nationalism? You may laugh at the idea, but this is because you don’t understand the purpose of emancipatory nationalisms – their role is to allow many people to act together, with one hand, to stand with more force than the few and powerful than benefit from their oppression. For people to act together, they must both be in a situation where their objective needs coalesce towards a goal, and they must feel that their individual sacrifice for the cause is more valuable than the cost that it makes on them as a self interested individual. In other words, the people must be together, and they must not be selfish. This is exactly what is missing in climate change politics – stopping climate change is in everyone’s interest, but no one, at least no one yet, is immediately dispossessed by it in a way that their interests coalesce and the situation motivates selfless action in the face of it.
This may change as the weather effects get worse. Climate refugees may become climate revolutionaries, carrying out guerilla campaigns against the elites that benefit from the very pollution that caused their dispossession. This will play into the logic of the “global war on terror”, but it will be more difficult for the state to sell this war as “evil” because those fighting it will be “climate patriots”. The idea of the nobel lie may by used to justify massive disinformation on climate change to prevent the people from supporting climate guerillas – insisting their are alarmists and their dispossession was caused by the natural progress of nature, not a rich industrialist in the Western World.
In order to prepare for the conflicts of the future, we should begin to think seriously about what motivates conflict, what sustains conflict, and we should try hard to see the truth in the revolutionary so as not to miss something in our reactionary opposition to “terrorism”. Furthermore, we should re-examine the paradigm of republicanism and think about what it means to be a “sovereign people”, and what collective knowledge and/or collective projects this requires. We should not simply “imagine” a better future, we should think clearly about what forces are likely to emerge in the future, and stand with those forces on the side of freedom and emancipation for all peoples – including the people of the future.