One thing that he mentions though, and that got me thinking again about the connections between spirituality and Geography is the way he tries to call climate change a 'wicked' problem.
He calls a wicked problem one that defies 'rational and optimal solutions'. These problems have a number of different characteristics. They are unique, have no analogy or no example to learn from. Wicked problems are also very slippery, difficult for us to get our heads around. They have numerous causes and we have no way of knowing what effect our proposed solutions might have.
So far, so good. I can readily transpose these factors onto climate change and see the links. What interests me though, is the connotations that the term wickedness brings with it. I would assume that the moral and religious norms that comes with language like wickedness and evil, would be so outdated today. It's not just that going around calling problems wicked is not politically correct, it also seems like binary thinking, dividing the world up into good and evil.
But I think Hulme may have a point. Climate change as an issue is so multidisciplinary, no one person can possibly understand it all. It relies on communication and trust in order to hold your view on the matter together - whatever view that is.
Climate change may well be a geographical issue, but it's one that can't be looked at without it's spiritual dimensions. Our moral responsibilities can not only be seen more clearly when we name the issue for it's wickedness, rather than explaining it away with formulas and graphs. The issue obviously needs the full skill set to get to grips with, but the neglected psycho-spiritual dimensions to environmental issues I think can be seen in sharper focus with Hulme's language. Our abstraction from nature, lack of feedback loops in our habits of consumption and desire for things to be faster, bigger and more comfortable can all be seen in the light of their wicked effects. A wicked read.
