Human beings all over the world agreed to strict limitations to their rights when governments made the decision to enter lockdown during the COVID-19 crisis. Many have done it willingly on behalf of the collective.
If you look at the literature on what happens in emergencies, the traditional literature plays into this notion of the public as a problem — the idea that human beings are always psychologically frail and they always have difficulty in dealing with complex information. And under a crisis, they crack, they panic. You would never have a Hollywood disaster film without people running, screaming, waving their hands in the air and blocking the exits. But actually, that isn’t what happens in disasters. When people come together, when they have a sense that others will support them, especially in situations of difficulty, then it makes them better able to cope and more psychologically resilient. Collectivity is the resource that allows us to cope practically, but also psychologically, to get through these times.
Method of tackling
The temporality of the issue, the fact that it is immediate, the ways in which it is tangible and the way in which it is unarguable. If you are talking about the events that are happening now due to climate change and that are killing people, it is probabilistic that climate change was critical to them. The probabilities are very, very high. But it is not immediately self-evident in the same way that it’s evident that somebody is dying from coronavirus. These things become arguable. And that’s where the second factor comes in, which is the political factor. In some places it has been consensual, and it has been pretty positive. And that’s because politicians have not tried to argue or mobilize against compliance with medically-necessary measures. In other places, that’s not true — in the United States, for instance, where Trump has been supporting those in various states who have been calling it a “lockdown tyranny.” And in Brazil, and in India. The other absolutely obvious point differentiating coronavirus from climate change are the political differences and the differences in terms of political leadership — in terms of a) how we understand what’s going on, and b) how we should respond to what’s going on.
An existential threat
At the moment we are acting collectively towards members of our community who are currently alive, and we can see whether they will live or die. It is much more abstract in the sense of climate change because we are acting for many of those who are not yet born — they might be our children or grandchildren.
It’s the articulation of the psychological and lived experience with the ideological way in which we make sense of it and explain it and are told how to behave. The reason why the political, in many ways, is more powerful in undermining action on climate change is because it is much more abstract. It is a much less direct experience. We need leadership. I don’t think it’s entirely coincidental that some of the countries where coronavirus is raging most dangerously are those with toxic leadership, as in the United States, as in Brazil. Whereas in some of those countries which are doing well — like New Zealand — the leadership takes a very different form indeed.
— This article has been provided by Deutsche Welle