Thinking Like A Climate: Governing A City in Times of Environmental Change / Hannah Knox

Hannah Knox
Thinking Like a Climate

Governing a City in Times of Environmental Change
Duke University Press · Durham and London · 2020

© 2020 Duke University Press
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Library of Congress Cataloging-in-Publication Data

Names: Knox, Hannah, [date] author.
Title: Thinking like a climate : governing a city in times
of environmental change / Hannah Knox.
Description: Durham : Duke University Press, 2020. |
Includes bibliographical references and index.
Identifiers: lccn 2020006170 (print)
lccn 2020006171 (ebook)
isbn 9781478009818 (hardcover)
isbn 9781478010869 (paperback)
isbn 9781478012405 (ebook)
Subjects: lcsh: Climatic changes—Government
policy—England—Manchester. | Climatic changes—
Research—England—Manchester.
Classification: lcc qc903.2.g7 k569 2020 (print)
lcc qc903.2.g7 (ebook)
ddc 363.738/745610942733—d c23
lc record available at https://lccn.loc.gov/2020006170
lc ebook record available at https://lccn.loc.gov/2020006171
Cover art: Jesús Perea, Abstract composition 593.

Courtesy of the artist.
A lost number in the equation,
A simple, understandable miscalculation.
And what if on the basis of that
The world as we know it changed its matter of fact?
Let me get it right. What if we got it wrong?
What if we weakened ourselves getting strong?
What if we found in the ground a vial of proof?
What if the foundations missed a vital truth?
What if the industrial dream sold us out from within?
What if our impenetrable defence sealed us in?
What if our wanting more was making less?
And what if all of this . . . it wasn’t progress?
Let me get it right. What if we got it wrong?
— Excerpt from Lemn Sissay, “What If?”

Contents
Abbreviations ix
Preface and Acknowledgments xi
Introduction · Matter, Politics, and Climate Change 1
Part I | Contact Zones
Climate Change in Manchester: An Origin Story 35
one · 41% and the Problem of Proportion 40
How the Climate Takes Shape 63
two · The Carbon Life of Buildings 67
Footprints and Traces, or Learning to Think Like a Climate 89
three · Footprints, Objects, and the Endlessness of Relations 95
When Global Climate Meets Local Nature(s) 122
four · An Irrelevant Apocalypse: Futures, Models, and Scenarios 127
Cities, Mayors, and Climate Change 156
five · Stuck in Strategies 159

Part II | Rematerializing Politics
six · Test Houses and Vernacular Engineers 179
seven · Activist Devices and the Art of Politics 205
eight · Symptoms, Diagnoses, and the Politics of the Hack 234
Conclusion · “Going Native” in the Anthropocene 259
Notes 273
References 285
Index 305
Abbreviations
cop Conference of the Parties
decc Department for Energy and Climate Change
defra Department of Environment, Food and Rural Affairs
eu European Union
gcm general circulation model
gva gross value added
it information technology
ipcc Intergovernmental Panel on Climate Change
ngo nongovernmental organization
ppm planned preventative maintenance

Introduction
Matter, Politics, and

Climate Change
How can we get people more involved in doing something about climate
change? This is the question being explored at a meeting of the steering
group that has responsibility for managing Manchester’s plan to reduce the
city’s carbon emissions. It is a Tuesday afternoon in June, and about twenty
of us are sitting, cabaret style, around tables in the breakout room of a local
art-house cinema in Manchester, England. The main agenda item for the
day is how to regalvanize Manchester’s carbon-reduction plan and get peo-
ple in the city to somehow rise to the challenge of tackling climate change.
Spread out on the tables are flip-chart pads scattered with thick colored
markers — ubiquitous tools of management meetings that have been pro-
vided to help us tackle this challenge. On one of the flip charts, the page
has been divided into four parts by two perpendicular lines. On the top
left-hand side, Linda, who is here in her role as a project manager for an en-
vironmental charity, has written “41%” — Manchester’s carbon-reduction
target. On the right-hand side, she has written “engagement.” The group
around the table is trying to list examples of engagement under this head-
ing, but it is not clear who engagement should focus on, or what the role of
Figure I.1 Diagramming the city.
the steering group should be in generating this engagement. On another

flip-chart sheet, the gridded lines have been dispensed with. Instead, in the
open space of the page, the group starts to write down the different kinds
of people they can think of who need to be engaged. First, Robert, an of-
ficer from the council, suggests the need for a figurehead, or leader. Some-
one else suggests we might need experts. Colin, the director of an ethical
marketing company, is trying to get people to think differently about the
problem. He suggests we need to call these people “brains,” not experts,
or maybe even “number crunchers.” Creative thinkers emerges as another
category, then accountants (translated by Colin as “Moneypenny”). Rob-
ert says we also need some doers, and everyone agrees. Then there are also
activists, enthusiasts, and oracles.
Colin, Robert, Linda, and I stand around the table looking at the page,
trying to make sense of this motley gathering of groups that might hold the
key to tackling climate change. Colin says that now we can divide it up and
think who might fit into these different groups. The chart is divided up.
2 · introduction
The doers end up in the middle with all the other sections partitioned off
into their own space. Colin comments that the doers don’t have their own
section. It is clear that this wasn’t intentional, and no one knows if it mat-
ters. As we continue talking, there is further confusion — is this a diagram
of the steering group or of the city as a whole? Are the doers the people who
are ensuring that the plan gets done or the people who are actually doing
it? There is a risk here that the doers get turned into the former, and that no
one ends up actually doing anything.
Suddenly our deliberations are interrupted by the clattering of hail and a
torrential downpour outside. There is a palpable hush in the room as people
glance, uneasily, at the rivulets of water streaming down the window and
the puddles forming rapidly on the decking outside. Inside the room we are
insulated from the storm, and yet the storm is also with us, forcing itself on
the proceedings and provoking a febrile atmosphere in the room.
Everyone in that room knows that a rainstorm is not climate change, but
there is a sense of an indescribable link between what the group is trying to
do and the weather battering at the windows. One person says that maybe
the doers should concentrate on building an ark. Another says, “Is this what
a postcarbon Manchester will be like?” As the rain comes down, we carry
on, glancing occasionally at the windows. Eventually the rain stops, and as
it does, the weather is forgotten, and the discussion continues on the ques-
tion of how to enthuse people into becoming committed to a plan that will
ensure that Manchester does its bit for tackling climate change.
This book takes as its starting point this moment when a storm intruded
on a bureaucratic gathering in Manchester, England, to open up a discus-
sion about the transgressions that occur when climate change confronts
political practice. In Manchester, when the rain clattered down on the
steering group meeting, the phenomenological experience of a downpour
drew people’s attention, in that moment, to a materialized form of weather
that rapped at the windows of democratic deliberation. But Manchester
is renowned for its rain. So why was this a moment of significant experi-
ence, and what did it have to do with the climate? What produced that
rainfall as a commentary on climate change as a state of being? For people
out on the street passing the room where we sat, that same downpour might
have been experienced as awkward, uncomfortable, or inconvenient. For
hikers out in the hills in hiking clothes, the rain might have been experi-
enced or remembered as a bracing walk or a memorable encounter with
the elements. As it was, in a meeting room surrounded by pens and paper,
Matter, Politics, and Climate Change · 3

flip charts, and vegan salads, during discussions about climate change and
ways to do something about it, the weather became something more than
weather, raising questions for people about what the rainfall was, what it
might mean, and how it might be related to the actions and thoughts of the
people in that room.
There are a number of excellent ethnographies that attend to the way
in which people’s relationships with changing weather affect their social
practices.1 However, surprisingly, there has not been a very established
conversation between these studies of local weather matters and a broader
anthropology of global climate change as a technological, infrastructural,
political-economic phenomenon. Weather is generally seen as the material
manifestation of atmospheric conditions in a particular place. Tim Ingold
describes the experience of weather as a relationship with our surround-
ings where “in this mingling, as we live and breathe, the wind, light, and mois-
ture of the sky bind with the substances of the earth in the continual forging of a
way through the tangle of life-lines that comprise the land” (2007, s19, empha-
sis added). But what happens when this mingling is experienced as both
evidence of and a portent for a future yet to come caused by the social-
economic infrastructures of the recent past? If weather is inherently phe-
nomenological, weather-as-climate enters perception by means of scien-
tific instruments of detection and models of projected effects that refract
lived worlds through the prism of historical and global processes traced in
graphs, charts, and diagrams.
On the flip-chart diagram of the key people involved in tackling climate
change in Manchester, the climate science that helps turn weather into cli-
mate was indicated by the category “brains.” “Brains” were the scientists
who provided the steering group with facts about climate change, facts that
took the form of prognostic graphs of rising temperatures and hopeful pro-
jections of falling greenhouse gas emissions. This science was embodied
both in the local climate scientists who worked for the universities in the
city and regularly met with city administrators in meetings, workshops,
and public events, giving PowerPoint presentations of their findings and
those of their colleagues, and in reports produced by organizations like the
Intergovernmental Panel on Climate Change (ipcc) and the UK Commit-
tee on Climate Change that outlined policy road maps for responding to
climate change. Moreover, “the science” was also embodied in the biogra-
phies of many people working on climate change in the city. I often found
myself in meetings where those with a background in engineering or en-
vironmental sciences would wonder whether the general public had an ad-
4 · introduction
equate vernacular understanding of the science of climate change that they
had expertise in, and how people’s fact-based understanding of the climate
could be improved.
The thing that needed to be understood as scientific fact through en-
gagement with “brains,” then, was climate. Climate, unlike weather, is a
description of general prevailing conditions associated with a particular
geographical region. Historical uses of the term climate referred not only
to weather but also to the agriculture, flora, fauna, ways of living, and even
cultural temperament of a particular region (Hulme 2017). The study of
climate change is therefore a probabilistic study of general conditions at
global and regional scales, not the actual weather in a particular place at a
particular moment in time. And yet, confusingly, weather is still the stuff
from which climate is derived and an important medium through which it
is experienced. If we wish to study the relationship between climate and
politics, I therefore suggest that it is not sufficient to study how embodied
individuals are relating to changing weather, nor is it sufficient to under-
stand only how people are relating to and understanding scientific models.
Rather, studying climate change anthropologically demands that we at-
tend to what happens to people’s understanding of themselves and others
when confronted with climate as a “techno-nature” (Escobar 1999), as a
phenomenon that does not fall neatly into a category of either immediate
materiality or abstract representation. If we are to understand the kind of
challenge that climate change (as opposed to weather) poses to social re-
lations in different locations and among different groups of people, then I
suggest we need an anthropological approach to studying climate change
that acknowledges with climate scientists that climate is not weather but
that is also capable of treating climate as more than symbolic, modeled
representations that float free from weather’s materiality.
To address what happened in Manchester when climate change forced
itself on urban politics, I have had to learn to approach climate change not
as a cultural practice with ontological dimensions but as a material process
that exhibits epistemological qualities. As climate seeped into the imagina-
tion, and as imaginations helped to surface the often undesirable social ef-
fects of changing climate systems, I found people were not confronting na-
ture but instead experiencing themselves as entangled in a relational nexus
wherein processes of signification — both human and nonhuman — were
affecting one another. To capture this ecology of signs where climate
seemed to shimmer into view through repetitious traces in computer mod-
els, where those models entered into workplaces via online training pack-

ages, where the complexity of ecological relations became smoothed into
a curve on a graph, and where that curve on the graph had the capacity to
create a knot in the stomach of a person confronted with its implications
for their future and for future generations, I use the phrase thinking like a
climate.2
Thinking Like a Climate
My first point of reference for understanding climate as what we might call

a “form of thought” comes from a reading of Gregory Bateson, in particular
his comments on the notion of the idea. In the opening paragraph to Steps
to an Ecology of Mind, Bateson writes that the book proposes “a new way of
thinking about ideas and the aggregates of those ideas which I call ‘minds.’
This way of thinking I call ‘the ecology of mind’ or the ecology of ideas”
([1972] 2000, xxiii). He goes on, “At the beginning, let me state my belief
that such matters as the bilateral symmetry of an animal, the patterned
arrangement of leaves in a plant, the escalation of an armaments race, the
processes of courtship, the nature of play, the grammar of a sentence, the
mystery of biological evolution and the contemporary crisis in man’s rela-
tionship to his environment, can only be understood in terms of such an
ecology of ideas as I propose” (xxiii).
For Bateson, what is crucial about ideas is not whether they are material
or mental but that they are entities that, through their formal properties,
communicate with other entities. An idea for Bateson is an arrangement —
of letters, cells, or electrical pulses — that interacts with other arrange-
ments and forms. The fundamental question Bateson sets himself to answer
is, how do ideas interact? Through a study of this interaction, he proposes
to explore how social arrangements and phenomena (an armaments race,
processes of courtship) emerge.
One of the key points that Bateson highlights in his approach is the way
in which it allows him to work with scientific data. While highly aware of
the constructed nature of all data — he writes that “no data are truly ‘raw’
and every record has been somehow subjected to editing and transfor-
mation either by man or his instruments” (xxvi) — Bateson nonetheless
stresses that data “are the most reliable source of information and from
them the scientists must start. They provide his first inspiration and to
them he must return later” (xxvi).
6 · introduction
For Bateson, incorporating the data into his analysis qua data and not
something to be socially deconstructed is justified by reference to his no-
tion of an ecology of ideas. If we take nature “out there” to be material, and
interpretations “in here” to be ideational, then it is necessary to decide at
which point the material is transformed into the ideation — when the “raw”
becomes “cooked,” or when “reality” becomes “data.” But if we follow Bate-
son in concerning ourselves not with the question of whether something
is real but with its form, then things and data and their interpretation by
humans or machines can all be addressed on the plane of signs. The task
of the analyst thus becomes one of observing the interactions not only of a
community of people but of an ecology of ideas of which people and their
ideas are just one part.
A similar line of thinking is pursued by Eduardo Kohn in his recent
ethnography How Forests Think (2013), a study of the village of Ávila in
the Ecuadorian Amazon. To understand the way in which the lives of the
Runa Puma who live in Ávila are entangled with and produced through
interactions with the forest and its beings, Kohn argues that anthropology
needs to go beyond its primary concern with human symbolic meaning
making and linguistic communication, to study the way in which human
worlds are made out of interaction with the sign-producing functions of
other life-forms. Moving across the waking and dreaming life of the Runa
Puma and his own embodied (and disembodied) experiences as an ethnog-
rapher, Kohn shows that it is not only human beings who have a capacity
for signification but that human worlds are made through iconic and in-
dexical engagements with other beings that also use representational forms
to communicate and interact. Building in particular on the work of the
philosopher Charles Sanders Peirce and the more recent work of Terrence
Deacon, Kohn argues for what he calls an “anthropology beyond the hu-
man.” For Kohn, an anthropology beyond the human is an anthropology
that is capable of attending to the way that human worlds are made not only
through interaction between people but out of what he terms an “ecology of
selves.” An anthropology beyond the human is not a posthuman anthropol-
ogy but an attempt to extend anthropology’s remit to be able to attend to
representational capacities that the modern social sciences have tended to
bracket out as not central to human meaning-making processes.
Both Bateson and Kohn, then, deploy the language of signs, ideas,
minds, selves, and thought to describe the forms that emerge out of an in-
terplay between entities of which humans are just a part. “Thinking” in

both these cases moves from something that is only the domain of human
symbolic meaning making to something that can be considered the sum ef-
fect of interactions among signs, selves, and ideas more broadly conceived.
Thinking is treated here not as an action but as an effect that has some level
of coherence, pattern, and form. It is in this sense that Kohn can claim that
“forests think” (2013, 21).3 By this I take Kohn to mean that the sum of the
interactions between the forms of life found in a forest creates patterns and
that this patterning has a coherence to it akin to the patterning that occurs
when we speak of ideas or describe something as a thought. Bateson makes
a similar claim when he writes, “Now, let us consider for a moment, the
question of whether a computer thinks. I would state that it does not. What
‘thinks’ and engages in ‘trial and error’ is the man plus the computer plus
the environment. And the lines between man, computer and environment
are purely artificial, fictitious lines. They are lines across the pathways along
which information or difference is transmitted. They are not boundaries of
the thinking system. What thinks is the total system which engages in trial
and error, which is man plus environment” ([1972] 2000, 491).
Just as thoughts can form and dissipate, so can the form of a whirlpool,
or the ecosystemic relations of a forest floor, or the interactions between
human and machine. To say that forests, or environments, think is not to
attribute to them the capacity for symbolic thought but to acknowledge
that they are the stabilized effects of interactions among entities that com-
municate with one another through their significatory capacities, and that
these stabilizations matter. They are the difference that makes a difference.
In using the phrase thinking like a climate, I propose that it is analyti-
cally helpful for the anthropology of climate change to consider climate as
a form of thought. Only by approaching climate change in this way have I
found myself able to hold in view, ethnographically, the multifarious mani-
festations of climate in my own research: the materiality of rain battering
at the windows, the work of ordering carbon numbers in a spreadsheet, the
experience of climate activists taking their collective bodies into the cham-
bers of local government, the affective hope of museum exhibits on loss and
the future, and the mundane attention to light bulbs, computer monitors,
or plastic straws as efficacious responses to climate problems.
Thinking like a climate is thus proposed as a conceptual tool to assist
an exploration of how the material dynamics of climate change — which
have become known through the data, visualizations, and computer mod-
els that constitute what Paul Edwards (2010) has called the “Vast Machine”
of climate science — come to be translated (or not) into the mundane work
8 · introduction
of knowing and managing the social order. The central location of the
study is Manchester, UK, the birthplace of the Industrial Revolution and
a place that self-identifies as the “original modern” city.4 Where better to
look at the questions raised by the challenges of climate change than in the
city that defines itself as the place where this whole process began, where
coal was extracted and burned to fuel the manufacture of cotton, which
heralded the beginning of industrial capitalism?
This book centers on the practices and conversations of a loosely de-
fined group of officials and activists who were, and are, trying to work to-
gether to explicitly develop a future for Manchester as both a postindustrial
and low-carbon city. The people who appear in this book were linked, ei-
ther directly through a steering group or indirectly as partners, with a plan
for managing the city’s carbon emissions that was published in 2009 and
given the title Manchester: A Certain Future. The story of how this group
of people came to be tackling climate change will be told throughout the
book, but it is important to note at the outset that the Manchester: A Certain
Future plan was seen by its participants as very distinctive for the way it dis-
placed responsibility for tackling climate change from the local council to
“the city as a whole,” the plan being “a plan for everyone.” Accordingly, the
plan’s steering group members came from various organizations including
the city council, the three universities in the city, the National Health Ser-
vice, environmental charities and environmental pressure groups, an engi-
neering firm, a housing association, economic development organizations,
and freelancers working in the environmental sector. It was described to
me by one participant as akin to a proto – citizen’s panel. The members
of the steering committee and partner organizations were well educated
and established in professional positions in public and private-sector or-
ganizations, charities, and environmental nongovernmental organizations
(ngos). Their conversations and practices, and the relationships they were
involved in to tackle climate change, form the core focus for this study, al-
lowing us a window onto how climate change emerged in this late-liberal
political setting as a mode of questioning and unsettling urban politics as
political relations became deformed and reformed around the question of
what to do about rising carbon emissions.
My research for this book entailed spending time with this network of
people over a period of eight years. Research for this project began slowly in
2011, involved a focused fourteen-month period in 2012 – 2013, and has con-
tinued in short stints since then. The book also draws on additional field-
work conducted in 2017 – 2018, during which I looked at how people were

engaging with energy through data and devices. Fieldwork entailed con-
versing with and interviewing many people involved in the steering group,
attending steering group meetings and events, participating in critical
fringe events by activist groups, participating in the everyday work of the
environmental strategy team at the city council who managed the steer-
ing group behind the scenes (during four months of daily ethnographic
research), attending public policy meetings, shadowing the work of an en-
vironmental manager at a housing association, and exploring the meetings,
documents, and daily work of the Manchester-based partners of two proj-
ects funded by the European Union (eu) exploring how to use digital tech-
nologies to tackle climate change.
Methodologically, the city of Manchester has provided a relationally and
spatially appropriate field site through which to analyze broader social, ethi-
cal, and epistemological questions that are currently being posed about the
relationship between politics and the environment established by climate
change.5 Richard Sharland, who was head of the environmental strategy
team at the city council during the time I was doing research, once said to
me that the wonderful thing about working at the level of the city is that it
gives you the opportunity both to reach up to the global and to reach right
down to the people on the ground. This has a similar methodological reso-
nance for me, for doing an ethnography of a project of social transformation
in the city provides a way of talking ethnographically about both the global
institutions that are so central to climate change politics and also the local
practices of those who are devising answers to those problems and are sub-
ject to proposed solutions. Researching climate change in the city is not just
a matter of studying the ideas of a coherent group of people located in a geo-
graphically bounded space but is rather a means of generating a perspective
or vantage point from which to describe ideas, concepts, and people who
are held together in a shared project across different kinds of social spaces.
The field site for this research was the city of Manchester, UK, then, but
it was a field site that also opened up to places beyond the designated bound-
aries of the city. Some of the other places that this research led to were geo-
graphical — meetings in London, Lancaster, Brussels, and Linköping; and
stories of experiences people had had in Northern Ireland, South Amer-
ica, the United States, Antarctica, Australia, and China. But perhaps even
more significant were the nongeographically defined spaces that the re-
search also led to: the space of documents produced by governmental and
intergovernmental organizations; the space of websites, discussion forums,
and email exchanges where questions of technique and examples of good
10 · introduction
practice were being shared; the space of technological networks: of the en-
ergy monitors, solar panels, and statistical models through which the job
of attempting to reduce carbon emissions was enacted. And, finally, Man-
chester was itself not just a geographical context for this research, but as we
see in the opening vignette, it, like the climate it was trying to engage, was
also a concept, an idea, and a thing that was being reworked in relation to
the project of carbon emissions reduction. Part of the challenge of reducing
carbon emissions at a city scale was reimagining just what kind of social,
environmental, and technical entity the city itself was. As the opening vi-
gnette hints, forging a local and situated response to models of rising tem-
peratures, increasing sea levels, and climbing measures of carbon dioxide
particles in the atmosphere required people not just to act but to interro-
gate and re-create the very forms and categories of social organization, like
“the city” and “the citizen,” that would be necessary to bring about the de-
sired change. Tracing climate change in this city was, to paraphrase Donna
Haraway, a matter of getting away from the “god tricks of self-certainty and
deathless communion” and paying attention to “counter-intuitive geome-
tries and emergent translations” (2003, 25). Part of that work of translation
revolved around the question of just what kind of collective entity would
be appropriate to tackling a problem like climate change, and whether the
city of Manchester might fulfill that role.
Scientists and Skeptics
With the city providing the scale of analysis, and climate change provid-
ing the focus of people’s activities, one might imagine that the struggle fac-
ing city administrators would be one of convincing a skeptical citizenry
of the realities of climate change. But rarely in my research was the nature
of climate politics articulated in this way. The only time I heard anyone
speak of climate deniers or climate skepticism was during a conversation
with a housing-association employee when he mentioned that the director
of the housing association did not believe in climate change. Elsewhere,
whether the people being engaged by those trying to do something about
climate change were building managers or council employees, homeown-
ers or renters of council properties, the question of whether climate change
was real or human-made never came up in my ethnographic work.6
This was somewhat surprising to me given the very different render-
ing of the politics of climate that has until recently dominated the popu-

lar and intellectual imagination. During the time of my research, discus-
sions about the politics of climate change in media and policy in the United
Kingdom and United States largely focused on a very public struggle be-
tween climate science and climate change skepticism. In this public poli-
tics of climate change, the central institution that has stood for the sci-
ence of climate change has been the ipcc, accompanied by a network of
laboratories, scientists, and research centers who have contributed to an
ever more robust description of the projected transformations in global cli-
mate (Weart 2003). In the opposing camp, climate skeptics have been rep-
resented by governments such as the current Trump administration in the
United States, the fossil fuel industries and their lobbying powers, the right-
wing media, and a poorly informed, relatively unengaged general public
that has been seen both as uninterested in climate change and as structur-
ally incapable of doing much to respond to it (Hulme 2010; McCright and
Dunlap 2011; Tranter and Booth 2015). Those who have explored the epis-
temological dimensions of this battle between scientists and skeptics have
tended to highlight the way in which the position that each group inhabits
is sustained by an argument around the validity or robustness of the facts
being produced and the terms of their interpretation (Latour 2010; Oreskes
and Conway 2010).
Probably the most famous example of this battle over the facts of cli-
mate change, at least in the United Kingdom, was what came to be called
the Climategate controversy of 2009, when emails between scientists at
the Tyndall Centre for Climate Change Research at the University of East
Anglia — which raised questions about the meaning and validity of mod-
eled results — were leaked to the press, fueling claims that climate science
was weak and that human-made climate change was a conspiracy aimed
at undermining capitalist social relations.7 Other, more recent incidents
suggest that the same debates continue to drive public discussions about
the politics of climate change. In September 2017, for example, a paper was
published in Nature Geoscience that argued that there was a greater likeli-
hood than previously thought that global warming could be kept within
the 1.5-degree warming ambition set by the ipcc in 2016 (Millar et al. 2017).
Using new methods of modeling, the authors suggested that there is a 66%
chance that this will be possible, if certain strict conditions are adhered
to — a finding that was meant to galvanize efforts to head off global cli-
mate change by demonstrating that while politically challenging, it was
not “geophysically impossible” (Millar et al. 2017, 741). However, headlines
in the Telegraph newspaper responded by announcing “Climate Change
12 · introduction
Not as Threatening to Planet as Previously Thought, New Research Sug-
gests.”8 Although this was broadly in line with the press release that ac-
companied the report, some climate scientists I spoke to were horrified at
this headline. They were concerned that the message that would be taken
from the study was that everyone could relax about climate change, rather
than the message being that there is still a slim chance that a climate disas-
ter could be averted if everyone does everything they can to reduce carbon
emissions as quickly as possible. The fears of the scientists were confirmed
when the study was cited by a politician well known for his skepticism to-
ward climate science (and incidentally the former head of the Manchester
City Council), Graham Stringer, in an editorial in the tabloid paper the
Daily Mail. The headline read: “Now That’s an Inconvenient Truth” fol-
lowed by the subhead “Report shows the world isn’t as warm as the green
doom-mongers warned. So will energy bills come down? Fat chance, says
mp Graham Stringer.”9
A second incident occurred a few weeks earlier when another politician
who is known for his skepticism toward climate science, Lord Nigel Law-
son, was interviewed on the bbc Today program on Radio 4.10 In the inter-
view Lawson claimed that global temperatures had not risen over the past
decade, a claim that went unchallenged in the interview. If the first incident
was a debate over how to interpret the facts of climate science, this second
incident revolved around the responsibility of the bbc to provide impartial
reporting on climate science. The bbc has, until recently, faced repeated
criticism from climate scientists, who have argued that attempts to repre-
sent “both sides of the argument” have given undue weight to findings that
are not corroborated by most of the climate science community. Again, in
this case, the bbc appealed against initial complaints about the interview
with Lord Lawson, arguing that “Lawson’s stance was ‘reflected by the cur-
rent US administration’ and that offering space to ‘dissenting voices’ was
an important aspect of impartiality.”11 However, after the original com-
plaints escalated, the bbc admitted that the facts being reported were er-
roneous and Lawson should have been challenged by the interviewer.12 As
these examples demonstrate, even the most avowedly neutral media’s rep-
resentation of climate change has to tread carefully in this ongoing debate
between scientists and skeptics. The battle here is about whose facts count
and how those facts should be interpreted. But this is a rather different poli-
tics of climate change from that which I describe as being fought out in the
city. Here, instead of facts, what were at stake were methods of bureaucratic
organization, techniques of construction, engineering logics, and local so-

cial and political histories, which were being ruptured and reconfigured by
the appearance of climate models. By taking as a vantage point not national
debate but the situated practices of city administrators, this book offers an
alternative description of the politics of climate change. While the details
of the political relations I describe are specific to Manchester, the analysis
I present offers a means of tracing a reconfiguration of the political in the
technological and bureaucratic life of climate change. In doing so it aims to
open up the possibility of analyzing how climate comes to be animated or
silenced in other bureaucratic and institutional domains where the struggle
is also no longer over the basic facts of climate science but over what to do
about them.
Climate Change as Ontological Politics
When the problem with climate change is an oppositional politics between

believers and nonbelievers, then the answer to the struggle is to convince
the nonbelievers that climate change is real. There is hope here that once
the communicative message has been conveyed properly and skepticism
has been done away with, consensus will lead to effective policies that will
reduce carbon emissions. However, this ignores the day-to-day struggle
experienced by people like those with whom I did research, who are gener-
ally in agreement about the facts of climate change. During the time of my
research this struggle rarely made the headlines, but it constitutes, I argue,
a much more profound barrier to reducing carbon emissions than climate
skepticism or denialism in its strong form. The struggle here is not with a
cultural or political adversary who disagrees over whether climate change
is happening, or who identifies its causes as natural rather than human,
but with the problem of how to deal — bureaucratically, institutionally, and
socially — with material processes, evidenced by climate science, that threaten
to disrupt what we might call a modern way of being in the world. It is this
terrain of politics that this book explores.
When I began this research in 2011, average concentrations of carbon di-
oxide in the atmosphere stood at 390 parts per million. When I was writing
the draft of this manuscript in 2019, they surpassed, for the first time, a mea-
sure of 414 parts per million, with an annual average of over 410 parts per
million.13 When we consider that for the thousand years preceding the In-
dustrial Revolution, carbon dioxide concentrations stayed relatively stable
at 250 parts per million, the current rate of acceleration of carbon dioxide
14 · introduction
concentrations in the atmosphere is alarming. Projections of the effects of
this change are also worsening, with the scientific consensus shifting in
recent months to a prediction that we are now on course for an average of
3 degrees of global warming by the end of the century (Raftery et al. 2017).
This portends sea-level rises of two meters or more, powerful hurricanes,
the slowing or cessation of jet streams, droughts, fires, crop failures, wars,
and mass migration.14
For those climate scientists, concerned citizens, activists, and political
actors of different kinds whom I met in and around Manchester, who were
all trying to do something about climate change, the appearance of these
ever more dire facts and figures about a changing atmosphere seemed un-
relenting. These data were indicative not just of the level of change that was
necessary to mitigate them. Rather, their ongoing appearance continually
re-posed the question of why it is that the conventional means of attend-
ing to and responding to these facts about the world appear to prove inad-
equate when they are mobilized as a response to historical and ongoing
climate change (Marshall 2015). Why, people asked, is no one listening to
the numbers and acting accordingly? And how could things be different?
One response to this question was to attribute responsibility for a failure
to act on climate change to particular groups or individuals. Accusations
are frequently made by climate critics that the richest individuals, the big-
gest companies, the structure of our financial systems, and certain nation-
states are the agents that are failing in their duty to respond to the problem
of rising greenhouse gas emissions (Swyngedouw 2010a; Szerszynski 2010).
In Manchester a critical political engagement with the structural causes of
climate change manifested in activities such as the Shell Out! campaign
to prevent Royal Dutch Shell from sponsoring an exhibition at the Man-
chester Museum of Science and Industry, a campaign to get Manchester’s
pension fund to divest from fossil fuels, and the Energy Democracy Greater
Manchester campaign, which aimed to encourage Greater Manchester to
establish its own citizen-owned green energy company. Tackling climate
change through this kind of critical structural approach was complicated,
however, by the realization that even those who were trying to do some-
thing about climate change (and who were often part of the privileged
groups identified) — climate scientists, activists, public intellectuals —
often experienced themselves as unable to make the difference that seemed
necessary within their own lives. This inability to change things either in-
dividually or structurally was in turn read in the unrelenting rise in con-
centrations of greenhouse gases in the atmosphere, which suggested that in

spite of all the initiatives, activities, and changes that had been put in place,
no one, including those who were already attempting to make the necessary
changes, was able to do enough. Many I spoke to during my research ar-
ticulated how they experienced a confrontation with climate change both
viscerally and emotionally. Several people told me how, as a result of think-
ing about and working on climate change, they had been through periodic
episodes of depression, how they lived within a generalized sense of doom
and felt “extreme despondency,” how they had found themselves toying
with millenarianism, and how they often experienced feelings of despair.
At the same time, an awareness of climate change was also causing people
to ask difficult questions of themselves and their peers about their prac-
tices and their working lives. For those thinking about climate change in
relation to how to make the city responsible for its carbon emissions, this
meant asking crucial questions about the relationship between, on the one
hand, the forms of accountability that have conventionally driven, justified,
and evidenced the effectiveness of governmental action and, on the other,
the role of climate science as an alternative arbiter of political effectiveness.
Climate change was changing something about the experience and possi-
bility of doing politics. But what exactly was it about climate change that
was producing this experience of rupture? And how was the particularity of
climate change as a phenomenon affecting how it was being responded to?
Bringing Nature into Politics
One way of understanding this articulation of a change or a challenge is

to see it as the outcome of an attempt to reintroduce nature into politics.
As I explore in later chapters, for most of the twentieth century, modern
governmental practice in urban settings has been framed not by ecological
considerations but by what we might call biopolitical concerns (Foucault
1997; Joyce 2003; Rose 1990). This is not to say that the environment (for
example, in the form of natural resources) has not been crucial to the con-
stitution of the modern city. As William Cronon (1991) makes clear in Na-
ture’s Metropolis, and Howard Platt (2005) similarly argues in Shock Cities,
urban settlements have always depended on natural resources — be that
rivers, forests, agricultural crops, or the weather — to exist. Manchester’s
origin story is often told as a story of weather, a city whose industrial suc-
cess as a global center for the cotton industry came from its damp climate,
which prevented cotton threads from fraying when being woven. However,
16 · introduction
in spite of the possibility of telling the history of a city as a tale of political
ecology, the actual practice of managing the city as an object of governance
has tended, until recently, to operate through attention to urban popula-
tions, measures of economic activity, health, and planned urban infrastruc-
tures, rather than a direct engagement with the natural resources that lie
within or outside city borders or the environmental relations that make
certain forms of life and economy possible within the city.15
One of the critiques that has thus often been made of modern forms of
governing and accounting is that they work by excluding, as externalities,
relations between people and “the environment.” Marxist analyses, such as
Teresa Brennan’s (2000) highly insightful work on the problems inherent
to the modern economy, demonstrate, for example, how modern forms of
social organization that have conceptually bracketed nature out have led
to an exhaustion, both metaphorically and literally, of nature.16 Brennan
argues that economic value under capitalism is not created only through
labor power but also depends on the unacknowledged exhaustion of both
human bodies and natural resources. Similarly, in The Question concern-
ing Technology (1977), Martin Heidegger famously points to a peculiarly
modern and what he terms “technological” way of relating to nature that
frames an inert nature as a “standing reserve,” conceptually awaiting hu-
man exploitation. With nature externalized as something that human be-
ings can exploit, the metropolis, even when conceived of as political ecol-
ogy, becomes a performance of human domination over nature, a space
that is separated off, both geographically and conceptually, from the rug-
ged or rural locations where nature, as a standing reserve for human use,
patiently resides.
In recent years there have been significant moves in urban planning
around the world to reframe the place and value of nature in cities and to
explicitly bring nature back into urban politics. Utopian, master-planned
ecocity projects such as Masdar City in the United Arab Emirates, Tianjin
in China, and Songdo in South Korea figure as the spectacular avant-garde
for a global conversation about how to bring questions of sustainability into
the design of cities. An attention to nature promises a way to balance hu-
man needs and ecological processes and to resolve problems ranging from
air pollution, to water quality, to carbon reduction, to preparedness for fu-
ture climatic changes. This newfound attention to nature and sustainability
has in turn fueled new directions in urban planning and design. Future cit-
ies, it now seems, are green and sustainable cities (Bulkeley et al. 2013; Lovell
2004; Miller 2005; Rademacher 2017; While, Jonas, and Gibbs 2004).

One way of attending to the appearance of climate change as a “matter
of concern” impinging on the work of those who plan and manage cities
would be to see climate change as another manifestation of this attention
to nature in urban settings. Certainly, in Manchester, climate change ap-
peared as a generalized justification for sustainability initiatives such as
the encouragement of green roofs on public buildings, the planting of wild-
flowers along main roads in and out of the city, the placing of beehives on
top of municipal buildings, the planting of trees to improve urban drainage,
and the creation of linear parks as wildlife corridors along old railway lines.
At the same time, these biodiversity projects and green infrastructure proj-
ects did not seem to suffer from the same kind of logical incommensurabil-
ity and epistemic collapse that climate change produced when addressed
as a problem of governance.
Although climate change is undeniably part of broader discussions
about how to create more sustainable and livable cities, we risk missing
something of its particular characteristics if we simply see it as one part of
a broader sustainability discourse. Addressing climate change as a problem
in its own right, as I do in this book, allows us to approach it as something
that may or may not be a matter of nature. As such, this book addresses cli-
mate change not as an instance of bringing nature into urban biopolitics
but as a particular kind of rupture in biopolitical and, more recently, neo-
liberal organization. Taking this approach requires that we do not classify
climate change too quickly as nature but rather allow its characteristics and
dynamics to emerge ethnographically. It requires a starting point that does
not assume that climate change is necessarily about sustainability, ecology,
and green politics but instead allows the question of what climate change
is, and when it is aligned with these other preoccupations, to be discovered
as an outcome of the research.
Sustainability is often argued to be an extension of modern bureau-
cratic and capitalist practice into new domains — a bureaucratization or
capitalization of nature. In contrast, I introduce an alternative telling of
the cultural life of climate change, attending to the way climate change
repeatedly resisted its successful incorporation into the bureaucratic and
capitalist practices of Manchester’s administrators. Climate change risked
fundamentally unsettling methods of contemporary governance that ad-
ministrators were familiar with — methods that built on imaginaries of the
human population, markets, and economies (Mitchell 2002). Centered on
the challenge of how to incorporate the description of a changing climate
18 · introduction
that had emerged from climate models into existing governmental practice,
this was a problem of what I call “thinking like a climate.”
Building on a consensus that has emerged among climate scientists
about the anthropogenic causes of climate change, Manchester’s efforts at
tackling climate change have been conversant with other efforts that have
been made regionally, nationally, and internationally to genuinely incor-
porate the findings of science and their ecological implications into pol-
icy making and public engagement. My description of how this unfolded
in Manchester demonstrates that bringing climate into politics can be a
fraught and difficult process. As I show in the coming chapters, climate
change demanded nothing less than a reconsideration of the very prac-
tices through which knowledge was understood to be produced in science,
bureaucracy, activism, and business. Thinking like a climate was thus not
solely a matter of inculcating environmental thinking by engaging people
in institutional practices oriented to environmental governance, as de-
scribed by Arun Agrawal (2005) in his description of the production of
“environmentality” as a form of thought. Although climate change, like
environmentality, is a framing of socionatural relations that is produced
by science, economics, and bureaucratic practice, climate change as it ap-
peared in my ethnographic work exceeded the conventions of description
and social organization that underpin this form of economic and social
governance. By persistently bringing to the fore the entanglement of social
worlds and natural systems, climate change undermined any easy stabiliza-
tion of a world of nature “out there” that might be managed or contained.
Rather, what was produced in the act of trying to map and account for the
complexities of climate were provisional findings about extensive relations
that continually worked to destabilize conventional methods of account-
ing and that crossed settled institutional boundaries in awkward and often
controversial ways.17
Anthropocene Anthropology
Key to my interpretation of this struggle is an ongoing debate in anthropol-

ogy and other social sciences about the now widely circulating concept of
the Anthropocene. In anthropology the idea of the Anthropocene has en-
abled scholars to begin to work in field sites and on empirical objects that
were somewhat disavowed by the oppositions between nature and culture

that I am arguing that climate change disrupts. Bruno Latour’s recent book
Facing Gaia (2017) outlines the way in which the Anthropocene, or what
he calls Gaia, requires a conceptual move toward a new philosophical un-
derstanding of relations. Latour argues that the human/natural entangle-
ments of the Anthropocene mark a new moment when we can no longer
work analytically with an opposition between nature and politics. Latour
has been hugely influenced by the work of philosopher Michel Serres, so it
is perhaps not surprising that Latour’s argument evokes the vivid descrip-
tion that Serres (1995) provides of Francisco Goya’s painting Fighting with
Cudgels in the opening to The Natural Contract. The frontispiece to the
book shows the painting, which depicts two men up to their knees in quick-
sand, set against a background of swirling clouds and dark rocks, facing
one another in a duel. As they fight, Serres imagines their gradual descent
into the mud: “The more heated the struggle, the more violent their move-
ments become and the faster they sink in. The belligerents don’t notice the
abyss they’re rushing into; from outside however, we see it clearly” (1995, 1).
Serres’s description of the figures of the fighters, engaged in a battle in
the human domain but oblivious to their place in a bigger and likely more
significant battle with nature, remains one of the most compelling depic-
tions of the philosophical implications of global environmental change and
its capacity to unsettle a division between the realm of human politics and
the realm of nature. Yet Latour pushes Serres’s insights one step further.
Serres argues for an incorporation of nature into the affairs of human poli-
tics and lawmaking — the creation of a natural contract. Recent legal agree-
ments to give natural habitats legal rights, such as the awarding of the sta-
tus of human personhood to the Whanganui River in New Zealand in May
2017, would seem in line with this philosophical position. However, Latour
attempts to push beyond a rights-based understanding of nature. Building
on James Lovelock’s (1979) concept of Gaia, Latour articulates instead a
new kind of settlement where there is no “human” and “nature” but only
Gaia, a new kind of geo-being of which humans are themselves a part.
Similar arguments have also been developed by anthropologists, who
are increasingly engaging with the concept of the Anthropocene. In this
Anthropocenic version of anthropology, attention has moved away from
human interpretations and embodied engagements with environmental
processes, to shift ecological anthropology into an analysis of ontological,
multispecies entanglements that exist between people and plants, animals,
rivers, forests, and mountains. Thus, Anna Tsing’s (2015) anthropology of
the Anthropocene describes the mycorrhizal networks of the matsutake
20 · introduction
mushroom, which, in her alluring description, spread through the root sys-
tems of plantations but also extend their tendrils into the organization of
migrant labor, the buyers and sellers who people global commodity mar-
kets, and the olfactory sensibilities of Japanese greengrocers. Eben Kirk-
sey’s (2015) description of what he calls “emergent ecologies” similarly uses
the concept of the “ontological amphibian” to generate an anthropology of
the environment capable of bringing to ethnography the appearance of life-
forms that flourish in postindustrial, blasted landscapes.
In these descriptions there is no longer nature on the one hand and cul-
ture on the other; there are only hybrid nature/cultures whose relations
can be traced as an unfolding of forms of being that have reached their end
point in feral species, contaminated bodies, and biologically hybrid organ-
isms.18 The idea that nature is a social construct has moved from an episte-
mological to an ontological claim. Not only is nature a culturally specific
idea or a philosophical predisposition; it is also a thing that has been made
with humans as part of a process of mutual generation.19 This approach
thus undermines any pretheoretical separability of something called na-
ture from something called culture where one might be seen to be impact-
ing on the other.
These anthropological analyses of the Anthropocene challenge conven-
tional forms of anthropological theory by collapsing the gap between social
description and scientific description, folding scientific articulations of en-
vironmental relations into the study of hybrid forms. They do so in order
to recover the importance of relations that would previously have been ig-
nored in purely “social” analyses, expanding ethnography’s capacity to find
“theory” in the field by incorporating the biophysical relations inherent to
feral species into their descriptions of emerging worlds.
The idea of the Anthropocene has thus helped to pull scientific under-
standings of ecological and geological relations into ethnography. The An-
thropocene was first proposed as a scientific term by geologists Paul Crut-
zen and Eugene Stoermer in 2000 to describe changes in the earth’s stratal
record that appeared to be occurring as a result of recent human activities.
While geological epochs are usually understood to emerge over very long
periods of time, the detection of markers of recent human activity in a wide
range geophysical processes has prompted questions about whether there
is a need for a new geological epoch — the Anthropocene — to be named.
Whether this Anthropocene should be traced back to the appearance of
modern humanity, to the emergence of industrial capitalism, or to the be-
ginnings of what has come to be termed the “great acceleration,” around the

middle of the twentieth century, has been one focus of these discussions.
The Anthropocene Working Group of the Subcommittee on Quaternary
Stratigraphy, recommended in 2017 that the term Anthropocene should be
agreed as a new geological epoch by the International Commission on Stra-
tigraphy (Zalasiewicz et al. 2017).
Anthropocene-focused anthropologists have found in this scientific
concept a means of opening up methods of research so as to pay greater
attention to sociomaterial relations in social description. This has led to
powerful and compelling accounts of relations that go well beyond social
constructionism to show how worlds are made out of entanglements of
human and nonhuman entities. In attending, as anthropologists, to the ma-
terial properties of nonhuman forms, there is a risk, however, that scientific
descriptions will be taken at face value as the ultimate description of mate-
rial properties. Tsing (2015), for example, incorporates science-derived de-
scriptions of matsutake mushrooms in her account of hybrid relations, but
hers is not a social analysis of science, and thus she does not interrogate the
scientific practice, technologies, and techniques that themselves constitute
and make visible this knowledge about the mushroom. Similarly, Jane Ben-
nett’s (2010) influential work on how politics becomes carried through the
properties of materials draws attention to material relations in themselves
without attending to the techniques or maneuvers (human or nonhuman)
through which those properties come to be known and communicated. As
Anthropocene anthropology brings material relations more squarely into
analysis, questions of epistemology are sidelined in favor of questions of
ontology.
Since the Anthropocene has been taken up in anthropology and social
theory, there have been inevitable critiques of the term, ranging from criti-
cism of the colonial overtones of a certain hubris that puts humans at the
center of earth processes to a call for more sophisticated analyses of pre-
cisely which humans should be held responsible for anthropogenic trans-
formations in oceans, atmospheres, and geologies.20 Critiques like this
provide an important reminder of the need to pay close attention to im-
plicit political and philosophical understandings that risk being mistaken
for seemingly objective descriptions of relations in the world. This is par-
ticularly important when looking at climate change. This is because, un-
like mushrooms or amphibians, climate has the uncanny quality of being
perceptible only through techniques of modeling, visualization, the cal-
culation of probabilities, and the creation of scenarios oriented toward a
modeled past and a future that does not yet exist. The hybrid ontological/
22 · introduction
epistemological qualities of climate thus raise a crucial challenge when it
comes to building on Anthropocene ethnography to think about climate
change as a phenomenon that confronts everyday practices of governing.
I treat climate change, then, not as nature or culture but, in line with
Bateson and Kohn, as a pattern that is produced out of the interaction
among sign-producing entities. Climate change, like the forests that Kohn
describes, is the sum effect of interactions among iconic, indexical, and
symbolic modes of representation that extend beyond, but also include,
the human. In his seminal work Gaia, James Lovelock (1979) suggested,
polemically at the time, that the geophysical and chemical composition
of the earth was kept in equilibrium by the presence of life — that is, by
entities that have a capacity for (a Peircian form of) communication and
change. Anthropogenic climate change can be read, then, as an unusually
rapid rupturing of that equilibrium, a reorganization of the interactions of
“ideas” that Kohn describes in a forest setting, which in climate change is
detectable in the traces of carbon dioxide molecules (and those of other
greenhouse gases) in the atmosphere. This approach also allows us not just
to speak of climate change as that which precedes its detection in climate
models but also to extend our description of climate change into practices,
minds, and activities that ultimately aim to change the climate from within
by acting on and in an ecosystem of sign relations.
This approach resonates strongly with the program for ecological ur-
banism laid out by Mohsen Mostafavi and Gareth Doherty (Mostafavi
2010; Mostafavi and Doherty 2016). Also citing Bateson, alongside Félix
Guattari, Chantal Mouffe, and Henri Lefebvre, Mostafavi (2010) makes
a plea not just for a more ecological form of urban design but for a funda-
mental transformation in design thinking that can imagine “an urbanism
that is other than the status quo.” Mostafavi writes, “We might consider
the ecological paradigm not only on ourselves and on our social actions in
relation to the environment, but also on the very methods of thinking that
we apply to the development of the disciplines that provide the frameworks
for shaping those environments” (5). Mostafavi’s approach, like that I am
advocating in this book, is one that attends to how climate change and the
ecological relations of which it is an effect have the capacity to challenge
existing ways of thinking, to create new kinds of discipline, and, in his case,
to transform the practice of urban design.
To return to Bateson’s comments on data, attending to data traces is
crucial for an anthropological study of climate change that approaches it
in this way because these traces are the only way of engaging with a central

aspect of the form of thought — the ecology of ideas — that constitutes a
changing climate. One of the advantages of treating climate change as a
form of thought, moreover, is that it does not require that the data about
climate change be separated off into an ontologically separate realm (the
representation) from the climate itself (the real). Rather, these traces can be
understood to be a communicative form in their own right with an indexi-
cal link to the traces from which they were derived. The question for the
anthropologist becomes not what are the “webs of significance” that peo-
ple are spinning that result in something called the climate, but, instead,
what happens when climate change as a form of thought collides with other
forms of thought (in my case urban governance in Manchester)? It is a mat-
ter of asking, with Bateson, how do ideas interact?
Thinking like a climate is proposed, then, as a description of this inter-
action between climate change and other forms of thought. It is a means
of working beyond an opposition between materiality and representation,
and introducing a terminology that destabilizes the usual modes of iden-
tifying where the work of patterning, differentiation, interpretation, and
intervention occurs. It is put forward as an extension of the Anthropocene
ethnographies I have already mentioned, with the aim of pushing ethno-
graphic studies of human-environmental relations to attend more explicitly
to the interplay of materials, technologies, inscriptions, and the imagina-
tion.21 Much of the debate about the cultural and political implications of
climate change has taken place in an epistemological, social register, with
important questions being asked about whose truths count, whose lives
matter, and whose perspective gains power. And yet the inexorable march
of rising carbon emissions continues. Coining the phrase thinking like a cli-
mate is an attempt to explore questions of epistemology and belief, while
keeping in view climate itself as a form of reality that demands a reframing,
both empirically and analytically, of what knowledge is and how it comes
to be.
Anthropology and the Climate
Rather than making a universalizing claim about humans or nature in the

Anthropocene, it should be clear by now that my specific interest is what
thinking like a climate is doing to modern ways of knowing and being in the
world. Given that anthropology might be argued to be part of the same
post-Enlightenment modernity as those with whom I have been doing my
24 · introduction
research, my empirical focus necessarily bleeds into the question of how we
as anthropologists might learn from those who have been trying to think
like a climate, of whether we might have to do anthropology differently in
the face of climate change. There has not yet been a sustained conversa-
tion about the relationship between anthropological ways of knowing and
the implications of climate change. But my experience of trying to do an
ethnography of climate change, and the relative paucity of studies within
anthropology on climate change as I have characterized it here, suggests
that there is something inherent to anthropology as it currently operates
that produces a similar challenge in confronting climate change to that ex-
perienced by the bureaucrats and activists I worked with.
To gain some sense of the kinds of challenges anthropology might face
in addressing climate change through its extant practices and methods of
knowledge construction, we can learn from those in other related disci-
plines who have also begun to ask similar questions of their own disci-
plinary practice. In relation to the discipline of history, for example, Di-
pesh Chakrabarty (2009) argues that climate change poses a profound
challenge to the way in which history has constructed itself as a discipline
concerned with the story of human history, set against a backdrop of en-
vironmental transformation that has conventionally been deemed out-
side historical time. While historians have provided powerful accounts
of transformations in the social domain — globalization, colonialism, and
postcolonialism — climate change, Chakrabarty argues, posits another
kind of human that seems to sit outside history: the human as species. For
Chakrabarty, “climate change poses for us a question of a human collectivity, an
us, pointing to a figure of the universal that escapes our capacity to experience
the world” (222, emphasis added). If historical accounts are constructed by
attending to human experience, how, Chakrabarty asks, can the history
of the human as species — which is by definition nonphenomenological,
conceptual, incapable of being experienced — be brought into historical
analysis?
The novelist Amitav Ghosh poses a similar set of questions regarding
the challenges of thinking like a climate within the field of literary fic-
tion in his recent book The Great Derangement (2016). Ghosh argues that
the global scale, abstractions, and catastrophic qualities of global climate
change challenge the literary conventions of the modern novel that privi-
lege the telling of sweeping social stories through an attention to the every-
day and the mundane. How will literature, Ghosh asks, have to change to
incorporate climate change into novels in a way that does not recategorize

them as niche — whether gothic, science fiction, or a recent subgenre that
points to exactly what Ghosh worries about, the category of climate fic-
tion, or “cli-fi.”
In Thinking Like a Climate I aim to provide an anthropological comple-
ment to these historical and literary explorations by reflecting on the chal-
lenges that emerge when one tries to do ethnography in/of climate change.
In one respect the perspective of anthropology, the study of human beings,
would seem to be absolutely crucial for understanding the implications of
the findings of climate science for humanity. But as my ethnographic work
with climate scientists and those who are working to respond to the science
shows, the humanity invoked in relation to climate science often looks very
different from the concept of the human with which most anthropologists
work. The methods of climate science that we find described in this book
depend on at least two dominant versions of the human. The first is the hu-
man as species — the same concept that Chakrabarty worries about for his-
tory. This is a designation of humans as a global social collective, a version
of humanity as an aggregate of human units, that quickly moves us toward
Malthusian arguments about the dangers of excess population. It also has
the effect of continually reopening the gap between the human as univer-
sal concept and the varieties of human experience that I touched on above.
The second is a version of the human that posits human beings as uni-
versally suffering from psychological tendencies that need to be tapped into
to change behaviors or treat flaws that make us incapable of comprehend-
ing and responding to the problem of climate change adequately. This ver-
sion of the human opens up a space for psychological solutions, which often
provide a bridge between the science and the economics of climate change,
producing alluring arguments about human attitudes, values, and beliefs.
These use the same language as anthropologists use but are strangely at
odds with the concept of the human as it has been deployed and decon-
structed within anthropology.
It is troubling to me that a more anthropological understanding of hu-
man being — one that would attend to actual social relations, to collective
processes of meaning making, to history, social imaginaries, and the ritual
and relational dynamics of power — is missing from this bifurcated depic-
tion of climate change that emerges out of climate science. But if climate
science is to be taken seriously as a problem with which anthropologists
can engage, then it also creates a challenge for anthropology as to how we
might do better in responding to the science in ways that can connect our
26 · introduction
evidence of human experience, in all its variety and complexity, with the
form of being that climate science makes evident. Anthropology as the
ethnography of social groups risks becoming irrelevant in relation to dis-
cussions about climate change if it remains the study of situated local so-
cial practice without also attending to the way in which social worlds are
entangled with global ecological processes. If climate scientists are being
challenged by the need to attend to the social implications of their science,
should we as anthropologists not be equally challenged by the question of
how to incorporate evidence of the extended material effects of human ac-
tivities into our analyses of the making of human social worlds?
Forging an anthropology of climate change requires not only that an-
thropologists turn their attention to its manifestation in changes in weather
or rising sea levels through ethnographies of affected communities. It also
requires that we reconsider our own understandings of the way in which
human social worlds come into being and how these understandings are be-
ing challenged by the dynamics revealed by the science of climate change.
I explore this last point in the second half of the book when I introduce a
third version of the human that seems to be coming to the fore in the way in
which people are responding to the challenges of climate change in urban
settings — a version of human being that repositions social experience not
as based on normatively sustained cultural ideas but as constituted out of
practices of forging what might be seen as an “adequate” response. Rather
like the version of human interaction put forward in Bateson’s ecology of
mind, Thinking Like a Climate here surfaces a version of social experience
that privileges affective, engaged responses to objects, data, models, and
signs. In Manchester this mode of human being was materialized through
relations with things as diverse as bees, eco – show homes, weather cham-
bers, Raspberry Pi computers, thermographic images, and data hacks. Such
objects and practices were forms that were provoked by climate change and
its challenge to modern ways of knowing. They were both local and global
in their constitution, both in place but also constituted by relations that
invoked faraway places and possible future times.
This responsive version of human being that we find emerging out of the
everyday practices of thinking like a climate offers, I suggest, a potentially
productive direction for a future anthropology of climate change. Anthro-
pologists, with their training in attending to relations that cut across con-
ventional ways of knowing, are well equipped to take on board the impli-
cations of a perplexed, uncertain, responsive lived humanity that seems to

be coming to the fore as people work to think like a climate.22 Ethnography
already has the methods that give primacy to listening, to seeing things dif-
ferently. However, if we are to really take on board and learn from this re-
sponsive humanity that emerges in the face of climate change, we will have
to take ethnography beyond established forms of reflexivity that still rest
on a form of cultural relativism that privileges a focus on narrative, norms,
and beliefs. For what we learn from those who are attempting to find modes
of living and acting appropriate to living in a changing climate is a need
to see human sociality as something that emerges with, and is shaped by,
natural processes, technical devices, and material objects. Crucially, these
proxy objects have a central part to play in creating analogies between the
relational forms suggested by climate models and the productive possibili-
ties of located action in the world.
This means that rather than seeing the anthropological encounter as
existing between ourselves and other people inhabiting a space of culture,
the encounter here is between people, on the one hand (that is, both an-
thropologists and those they spend time with as they are doing research),
and materializations of climate in objects and data, on the other. For this
reason this has ended up being a book that is as much about the possibili-
ties of an anthropology that is capable of responding to climate change as
it is about how “other people” out there are responding. What I advocate by
the end of the book is the cultivation of an anthropology of the Anthropo-
cene that must involve listening with others to understand how people and
things are made out of relations with technological environments, as well
as listening to them. Here I argue that we need to cultivate new practices as
anthropologists, extending ethnography so as to be able to more adequately
work with the materials our research participants are working with — in
this case graphical representations, data, models, equations, memories,
and experiences, as well as experimental collaborative methods. It is not
enough to write “about” climate models, climate scientists, or climate ac-
tivists, as if we were outside them. Creating an anthropology of climate
change instead demands that we too try to learn to think like a climate in
our work. Only if we do this will we, like others I have been working with,
learn to be affected by climate change, and with it learn how to see the world
anew. For learning to be affected demands a reconsideration of who we are
as anthropologists and what we might want to be. What climate change
teaches us is that anthropologists, as much as everyone else, are in climate
change ontologically. The question is how to come to be in climate change
28 · introduction
epistemologically — that is, how as anthropologists we might learn to think
like a climate by recognizing climate change as an idea that has material as
much as theoretical dimensions. For anthropology, this material inflection
means that reflexivity in the face of climate change will require not only a
revision of our ideas in light of the ideas of others but a reconsideration of
the human and nonhuman relations through which anthropology has been
conducted in the past, and through which it will have to be redesigned in the
future.
Summary of the Book
To delve into the nature and effects of thinking like a climate for both those
involved in urban governance and those involved in anthropology, the
book proceeds in two parts. Part I unravels and explores what happened
when a group of people in Manchester were compelled by the findings of
climate science to think like a climate, and elaborates on how the forms
and patterns of climate were evidenced, presented, and circulated, center-
ing on the practices, technologies, and material agencies through which
global climatic processes were made measurable, detectable, and scalable.
These chapters focus on the techniques and methods through which local
climate futures came to be imagined, the difficulties encountered in local-
izing modeled climatic change, and the implications of these challenges for
the development of an appropriate response to climate change.
Before each chapter I provide a series of stories through which I map out
the origins, form, and institutional positioning of climate change in the city.
These stories have been compiled out of many conversations I had and offer
a series of narratives about the form climate change has come to take in the
city of Manchester. For those readers who are interested in understanding
some of the detail about how climate change was approached in the city,
perhaps to compare it to similar attempts to tackle climate change in other
kinds of places, these dialogues offer a way of moving quickly through the
text. For those who are more concerned with the theoretical points that
the book aims to elaborate, these dialogues can be skipped over or read
separately from the chapters, which delve in more depth into how climate
change came to manifest in and around Manchester as a form of thought.
Here I focus in turn on various qualities of climate change: its globality,
its capacity to be apportioned into units of responsibility, its invocation of

extensive material connectivity, and its peculiar futurity. For each of these
dimensions of climate thinking, I show how numbers, graphs, and calcula-
tions of climate change were made and altered by their confrontation with
other modes of producing and enacting social imaginaries of the city.
What the first half of the book illustrates is that the impetus to think like
a climate had the effect of posing fundamental questions about the capacity
of existing techniques of modern government to tackle entanglements of
environmental and social relations. This was made particularly evident in
the way climate change seemed to disrupt linear, evidence-based forms of
planning for the future. The fundamental relationship between knowledge
and action on which practices of governance in Manchester were shown to
rely is revealed to be deeply challenged by climatological thinking. Part II
departs from this analysis of the challenges of climate thinking for already
existing forms of governmental practice to explore how alternative modes
of relating to climate have been forged. In particular, the second half of the
book focuses on sites where the relationship between knowing and acting
has been reworked in the form of experiments, trials, responsiveness, diag-
nostics, and mimesis. Instantiated in objects and techniques that worked to
engage matter in a variety of different ways, these alternative ways of think-
ing with the climate are explored not just as pragmatic technical responses
to climate science but as figurative devices that I suggest might help us to
reimagine the social in climatological terms.
This brings us to the conclusion of the book, where I return to the ques-
tion of how anthropology might equip itself with tools to more adequately
address the sociocultural implications of climate change by reflecting on
the relationship between ethnographic description and the objects and
techniques that are offering people an alternative means of engaging with
a changing climate. Thinking Like a Climate ends with a discussion of the
implications for an anthropology of climate change that stem from the at-
tention to entanglements of meaning and matter described in part II of the
book. As Kirsten Hastrup has argued, “to talk across disciplinary boundar-
ies anthropologists need to cultivate a more comprehensive interest in the
interpenetration of local and global climate issues and of different regis-
ters of knowledge” (Hastrup 2013, 2). The form of humanity, personhood,
and relationality highlighted by the objects and techniques introduced in
part II point to alternative ways of attending ethnographically to climate
change that go beyond filling in the gaps of global abstractions with local
detail. The conclusion highlights instead a new direction for an anthropol-
ogy of extended and ecosystemic relations, producing the grounds for an
30 · introduction
engaged anthropology that is not just advocacy, nor even public anthro-
pology, but a materially responsive anthropology that, as it learns to be
affected, cultivates new grounds for anthropological inquiry in a climate-
changing world.

Climate Change in Manchester
An Origin Story
It was nearly thirty years ago, in 1994, that climate change first took cen-
ter stage in the city of Manchester. This first appearance of climate change
took the form of a conference called the Global Forum on Cities. The forum
took place just two years after climate change had been raised to global
prominence by the 1992 Rio Summit and was meant to be a follow-up to
the “global forum” of ngos that had been run as a fringe event at the Rio
conference. There was great hope that the conference would bring Man-
chester to the heart of global climate policy making and climate change to
the heart of city politics. The Manchester Global Forum on Cities was sup-
posed to highlight the role of cities in global climate change and to explore
how they could get involved in helping keep the climate stable.
Although this marked an origin point for climate talk in the city, it did
not create the legacy that was hoped for. Many key groups like Green-
peace, Friends of the Earth, and the World Bank didn’t turn up, and various
people wrote after the event lamenting this failed opportunity for Man-
chester to lead the way in climate change policy. One person who attended
the event wrote an account shortly after that described what went wrong:
There was much internal bickering. Warren Lindner, an eco-bureaucrat

from Geneva who was supposed to be the main organizer[,] resigned
(or was dismissed) some months before the conference. At the end,
only some 800 delegates attended. . . . [I]t was dominated by official-
dom. At least 40 percent of the participants were local authorities (in-
cluding the Mayor of Bombay, a woman), the rest industry and trade
unions, except for about 20 percent consisting of genuine representa-
tives of ngos. . . . An exasperated ecologist from Mazingira Institute in
Nairobi shouted at one meeting, “Who are the stakeholders, and who
decides who are the stakeholders?” This is indeed the question. (Alier
1994, 11)
Despite memories of failure, however, some of the key figures who

were to take up the mantle of climate politics in the city in later years were
present at the global forum. In building nascent networks and positioning
climate change as a problem that the city needed to be considering, the
global forum can still be said to have marked an important moment in the
coming of climate change to the city, though it would not be until late in
the first decade of the twenty-first century that it would officially rear its
head again.
During the 1990s climate change policy was muted, although climate
change was still being invoked and addressed in the city in activist circles.
In 1999 the Mancunian Way, a motorway that cuts across the city center,
was blocked by Reclaim the Streets, a protest movement that brought to-
gether anticapitalist, antiglobalization, and environmental concerns to call
for the reclamation of roads as public spaces. Also in the late 1990s, activ-
ists were mobilized by proposals made by Manchester Airport to build a
second runway. This not only was going to increase the carbon emissions
from air travel but also would lead to cutting down local woods in the Bol-
lin Valley. One activist, known as “Swampy” — who had become famous
for occupying tunnels that protestors built as part of a road protest near
Swindon in the south of England — was there in the tunnels that protestors
dug under Manchester’s runway, too. Some of the environmental activists
whom I met during this research had been involved in the antiroad and
anti-airport-expansion protests. So climate change concerns hadn’t gone
away. But at the same time roads and air travel were part of Manches-
ter City Council’s plans for economic expansion, so concern about climate
change was suppressed by a gung ho urban boosterism focused on the
postindustrial economic development of the city.
It took until the middle of the first decade of the twenty-first century
for climate change to be explicitly rearticulated in official circles as a prob-
36 · Climate Change in Manchester

lem that the city should be concerned about and should be doing some-
thing to tackle. The person who gave me the clearest explanation for how
this came about was Neil Swannick, who was the head of Manchester
Waste Authority from the late 1990s. He had been instrumental in intro-
ducing recycling in the city in the late 1990s and because of this work had
sat first on a council-run Waste Disposal Authority. A year later, in 2001, he
joined another committee called the Physical Environment Scrutiny Com-
mittee, later to become the Environmental Scrutiny Committee. In 2004
Neil was given the role of executive member for planning and environment
in the council and started to explore in earnest what could be done to think
about the city in terms of its environmental qualities.
I had been told by one city councillor that around 2000 Manchester
was polarized into what he thought was a rather false opposition: “One
[position] was that we should pedestrianize the whole of the city center,
and the other was that the number of cars we have in the city is a measure
of its economic success.” He told me that “the person who took the latter
view had also become rather famous for opposing or rather supporting
the expansion of Manchester Airport, and saying very unpleasant things
about the environment lobby . . . and so environment had become some-
thing where officers were scared to raise their head above the parapet.”
Talking about climate change was not easy, and when it was talked about
it, it was always already seen as political and potentially disruptive to the
ambitions of urban growth. Interestingly, at this time climate change was
still being talked about as part of “the environment” generally and not as
climate in its own right.
Luckily, though, Neil found himself in a position to push for the envi-
ronment to be taken more seriously in the local authority. This was pos-
sible partly because he had support from the leader of the council, Richard
Leese, who many said was a crucial player in helping climate change to
appear in council work. Later this would be strengthened when Richard
would find himself sharing a platform with Friends of the Earth in support-
ing a congestion charging scheme for the city. Supported by Richard, then,
Neil worked with an academic from the university and a woman working
at the Co-Operative Group to draw up what came to be known as Man-
chester’s Green City program. At first climate change was not explicitly
present in these documents, as we can see from the list of strategies that
were drawn up: an energy strategy, a biodiversity strategy, a tree strategy,
a canals and waterways strategy — but not a climate strategy.
Climate Change in Manchester · 37

According to Neil, he was under pressure from ngos and lobbying orga-
nizations to do a climate change strategy from the beginning. However, he
is a politician, and he was worried that doing a climate change strategy too
early “was likely to run ahead of people too far.” But climate change was
to get a strategy eventually. A couple of years into Neil’s tenure as execu-
tive member for planning and environment, he led the drafting of a pre
strategy document initially called “Principles for Climate Change Strategy”
(Manchester City Council 2008), which positioned Manchester as one of
three cities in the United Kingdom that were explicitly addressing climate
change in local authority work. He had explicit support from the leader of
the council, Richard Leese, who publicly supported the idea that Manches-
ter should try to take climate change seriously. But, Neil stressed, it was not
easy putting this document together. Trying to write a strategy for climate
change is really difficult, as we will see in some of the later chapters. Neil
said the document “went through lots and lots of drafts — it was in the
twenties by the time it came out because there were certain issues that
were really, really hard.”
So here we get to the nub of the issue as to why it took so long for the
city to think again about climate change as a core consideration of urban
politics. The hardest thing was the issue of how to build robust evidence
about climate change that could have direct relevance to the city.
Neil told me, “I needed to be absolutely able to say, ‘We’re not com-
pletely bonkers here, we can back this up with scientific evidence,’ ” and so
he started to work with scientists — both in the city council and at the uni-
versity — who could provide that evidence. Early versions of this evidence
were cited in the “Principles” document (Manchester City Council 2008) as
the objective, scientific set of reasons why climate change was something
the city should be thinking about, as we can see articulated in the docu-
ment: “In its Climate Change Bill the government has proposed a target of
a 60% reduction in CO2 emissions by 2050, and a potential interim target
of between 28 – 32% reduction by 2020. Even if the world is successful in
reducing CO2 emissions by 60% the Tyndall Centre in Manchester has cal-
culated that there is still a high probability that the average global temper-
ature will exceed 2°C by the end of the century. All indications suggest that
the reduction targets in the Climate Change Bill may need to be increased
even further” (Manchester City Council 2008, 2 – 3).
Further down the page the document continues, “Manchester’s annual
CO2 emissions are over 3.3 million tonnes (47% commercial, 30% domes-
tic and 23% transport, defra, 2004). Whilst our domestic emissions per
38 · Climate Change in Manchester

household, at 2.6 tonnes, are similar to the UK average, they are generally
higher than other cities” (Manchester City Council 2008, 3).
Summing up the challenge, the document asks:
So what would we have to do as a city to reduce our emissions by a mil-

lion tonnes a year? To achieve a reduction of this magnitude we would
have to erect over 100 large wind turbines or all Manchester businesses
would have to cut their energy use by half. The task is daunting, if only
we consider a one sector or one intervention solution. . . . However this
reduction can be achieved by committing to a variety of carbon reduc-
tion options that will avert annual carbon emissions. In order to create
“bite-sized” targets, the reductions options are broken down into three
areas; commercial, transport and domestic. (Manchester City Council
2008, 4)
From early on, then, scientific predictions of temperature rises, and

science-based targets for appropriate levels of carbon emissions reduc-
tions, were central to the work of bringing climate change into politics and
reframing economic development in governing the city. It was numbers
that did the work of bringing climate change back to the city in the late
2000s. This then — the numbers of science — is where we will also start our
story of what it means to begin to try to think like a climate.
Climate Change in Manchester · 39

one
41% and the Problem

of Proportion
• In 2008 the UK Climate Change Act committed to reducing UK car-

bon emissions by 80% by 2050 from a 1990 baseline.
• In 2009 the city of Manchester committed to reducing its carbon
emissions by 41% from a 2005 baseline.
• In 2010 Greater Manchester committed to reducing its carbon emis-
sions, also by 80% by 2050 compared to a 1990 baseline.
• In 2011 Manchester became a signatory of the Covenant of Mayors,
an eu network of 7,500 city mayors that requires all signatories to
commit to a 20% reduction in carbon dioxide emissions by 2020 and
a 40% reduction in carbon dioxide emissions by 2030, also relative to
a 1990 baseline.
• Following the 2015 Paris Climate Conference (the twenty-fi rst Con-
ference of the Parties, or cop21), the eu committed to “a binding tar-
get of at least 40% domestic reduction in greenhouse gas emissions
by 2030 compared to 1990.”1
• In March 2019 Greater Manchester pledged to become net zero car-
bon by 2038.
Proposed percentage reductions in greenhouse gases are the key means
by which contemporary governments pursue climate change mitigation.
This is the form through which the international agreements that have
been made and ratified at the ipcc climate summits are turned into inter-
national and national policy. Percentage reductions in climate emissions
provide the structure within which corporations, regions, and cities can
frame and discuss their own responsibility for reducing carbon emissions
vis-à-v is the responsibilities of other institutions, places, and industries. It
was the central method by which Manchester, too, came to know itself as
an entity that could contribute to the project of addressing climate change.
So ubiquitous are ambitions toward percentage reductions in carbon
emissions that rarely do we stop to think about the conceptual work that is
being done, or what light might be shed on our understanding of climate
change itself, when people cast a response to global climate change in terms
of proportional numbers. Anthropologists of climate change, whose atten-
tion to the everyday practices of environmental relating offers the potential
to shed light on these practices, have tended instead to situate themselves
as the providers of rich alternative narratives and stories about climate
change that powerfully counter, but rarely engage with, the operations of
statistical evaluation. The ethnographic corpus on climate change focuses
largely on the experiential qualities of life in changing environments in
different parts of the world, on those all-too-human life narratives that are
erased by numbers, or on the reasons why communication of the scien-
tific “facts” seems to fail to register with local populations (Callison 2014).2
With a few notable exceptions (Hulme 2017; Lippert 2015), much less atten-
tion has been paid to the social work that the numbers of climate science
do, and the means by which they generate political effects.
Attending to these numbers is crucial, however, if we are to address eth-
nographically the ways people are being affected by climate change and the
challenges that climate change poses. For climate change is not just a ma-
terial process “out there” but is given life by numbering practices that are
themselves shaped and formed by the traces of temperature, humidity, car-
bon dioxide concentrations, wind speed, precipitation, the acidity of sea-
water, and the properties of fuels, soil, crops, and livestock, which come to-
gether to forge and solidify the patterns of a changing climate (see Walford
2013, 2015). Climate numbers are admixtures of environmental traces and
social practices. However, as those who have studied the details of climate
science have shown, environmental traces are not simply incorporated into
already existing social practices in any kind of straightforward way, nor do
41% and the Problem of Proportion · 41

they determine such social practices along predictable material lines (Ed-
wards 1999; Pickering 2005; Walford 2015). Rather, such traces appear in
practice as moments of signification, interpretation, prompts to interroga-
tion, and invitations to engage in self-reflexivity and analysis.
In this first chapter, I explore the place of numbering work in bringing
climate into view as an issue that can be tackled at the scale of the city. I
suggest that a focus on numbering work helps us to move beyond the idea
that the traces of environmental processes that are constitutive of climate
science are either the objective conditions out of which science emerges or
social constructions that fly free from their material relations. Numbers
are powerful precisely because they promise both affinity to the material
processes they describe and a capacity to be interpreted and interrogated
by human subjects. Once we begin to pay attention to the way in which cli-
mate is produced out of the aggregation of material traces translated into
numbers, it also becomes clear that understanding climate change requires
that we not only attend to the interface between materiality and lived ex-
perience but also understand how climate change manifests as a significa-
tory phenomenon that channels and shapes the representational practices
through which material relations become stabilized as a thing we can call
“climate change.” Numbers “translate,” we might say, the signifying capaci-
ties of materials into a system of signification understandable by humans
(Kohn 2013).
In this chapter, then, we begin our exploration of what thinking like a
climate entails by delving into the numerical operations at play when cli-
mate science becomes a trigger for governmental action within a city. Here
I explore how the particular patterns of numbers, the form of graphical
curves, and the aggregated properties of climate models come to operate
as a means of imagining the world that informs ways of participating in it.
As anthropologists and sociologists of science, technology, and economy
and those trying to tackle climate change well know, numbers do power
ful work. Numbers order, rank, distribute, and describe worlds in ways that
highlight some relationships and denigrate others (Ferme 1998; Merry and
Conley 2011). Numbers are representations, but they are also culturally
loaded and political (Verran 2001). Numbers can be simultaneously indexi-
cal, ordinal, rhetorical, and performative, thus collapsing simple opposi-
tions between the world that numbers represent and the agentive qualities
of representations themselves (Guyer 2014). As performative abstractions,
numbers have the capacity to collapse qualitative distinctions between,
for example, nature and culture in ways that open up new possibilities for
42 · Chapter One

narrating the relations out of which our world is composed (Verran 2010,
2012b). Building on those who have demonstrated the variety of ways in
which numbers are used, both historically and cross-culturally, to move
through the world and engage it anew, a focus on number is a way of explor-
ing the material agency of climate change in a mode that moves us beyond
an opposition between natural material process and ideological cultural
responses. Numbers provide us with our first step toward opening up the
possibility for ethnographic attention to both the promise and the difficul-
ties of thinking like a climate.
Quantifying Climate Change
Perched on a high stool in the café on the ground floor of one of Man-
chester’s premier office developments and the temporary home of Man-
chester City Council, I am talking to Richard Sharland, the head of the
environmental strategy team. It is our first meeting, and Richard seems to
be assessing my understanding of the landscape of climate politics in the
city. He has been in his position for two years, having joined the council
as an outsider who had previously worked for an environmental charity.
He had been headhunted for his capacity to navigate the tricky world of
bureaucratic climate politics and to operate as something of an outsider to
the council and its bureaucratic preoccupations. Richard’s hand rests on a
white-and-green report — Manchester: A Certain Future. Pulling it toward
us, he says to me that this report holds them to two objectives. Then he puts
me on the spot: “Do you know what they are?” I have already seen so many
initiatives and activities related to climate change in the city that I am ini-
tially taken aback, but he quickly responds with a critical, “You should do,
with the research you’re doing!” The first, he clarifies, is 41% — we need to
reduce our carbon emissions by 41%. Immediately I am back with him. I
am acutely aware of this number that keeps cropping up in every discussion
and meeting I attend, drawing ideas and activities into itself as the thing
that everyone keeps saying they are aiming for. I realize that I have just
failed to properly play my part in the rhetorical ploy he had set up, however,
for the point Richard wanted to make was that while everyone remembers
the first objective — to reduce carbon emissions by 41% — they always for-
get the second: cultural change.
Later chapters will address the second objective of cultural change, but
for now I want to stick with that first, ubiquitous, supposedly memorable

objective of reducing carbon emissions by 41%. This chapter takes this
carbon-reduction target for the city of Manchester as an iconic figure —
using figure in both a numerical and a morphological sense — through
which to delve into the heart of climate thinking. To explore the place of
percentages in climate change governance, the chapter proceeds in two
parts. In the first part, I put the specific number of 41 itself to one side and
focus instead on the percentage. Here I unravel why it has come to make
sense to govern climate change in terms of percentage reductions in car-
bon emissions, and how this approach relates to the way in which climate
change has been established as a problem by climate science. I tell this story
through an attention to the way in which science is made to speak as the
grounds for governing and to the channels of thought and intervention that
scientific methods of analyzing and framing the climate produce.
In the second section, I move from the percentage to the number itself
in order to ground the relationship between science and government in
the particularities of time and place. Here I describe how 41 was arrived
at as the appropriate percentage of carbon emissions reductions for a city
like Manchester. As we delve into the relations and negotiations through
which this charismatic number came to be secured, we begin to see how
climate thinking and the awkwardness it produces emerge in the interstices
of global climatological processes and established practices of governmen-
tality. What others have come to refer to as Gaia — that agentive, planetary,
nonjudgmental form of earth being — is here redescribed not as an agent
but as a figure or form whose dimensions, dynamics, proclivities, and ca-
pacity for signification are crucial to climate thinking and the management
of climate change effects.
What’s in a Percentage?
I am several months into my fieldwork with the local authority when the cli-
mate scientist Kevin Anderson comes to talk to the council’s elected repre-
sentatives. There had been rumors for some time among the environment
team members at the city council that Kevin, then the director of the Man-
chester Tyndall Centre for Climate Change Research, was to address the
city’s councillors. As a well-respected and well-k nown climate scientist at the
University of Manchester, Kevin loomed large in the work of making climate
change relevant to the city. He was described to me by a climate scientist
working in another part of the United Kingdom as “the scariest man in Brit-
44 · Chapter One

ain” owing to his stark projections about the dire social and environmental
implications of rising carbon emissions. Anderson and other members of the
Tyndall Centre were in regular contact with local government officers who
were working on issues related to climate change, advising on the science of
climate change and translating its implications for government policy.
Given Kevin’s international profile, those working in the environment
team of the local authority saw it as something of a coup that he would
bring his descriptions of climate change to a council meeting. Those who
had seen him talk before spoke enthusiastically of the way in which his
presentations unreservedly described how the climate worked, explained
projected climate futures, and outlined their possible social and political
effects. The rumors that he was to speak were true, it emerged, and a few
weeks later, not long after Christmas, councillors received a letter sum-
moning them to the town hall to hear Kevin speak.
Kevin Anderson does not disappoint. Around a hundred councillors,
thirty members of the public, and some council officers are gathered in the
grand neo-Gothic public chamber of the town hall. There is a buzz in the
room, perhaps because of the out-of-the-ordinary nature of the meeting,
perhaps because of a feeling that people will hear something that might
change things. The lights are dimmed, and the talk starts. During his thirty
minutes, Kevin performs a powerful and giddying journey through num-
bers and across scale, outlining the science of carbon dioxide emissions and
their implications for global temperature change. Graphs are displayed,
similar to those shown by Al Gore in An Inconvenient Truth, depicting pro-
jections of creeping global emissions and rising global temperatures. But
the real story that he tries to tell is what this all means for Manchester. A
council officer had told me before the event that Kevin has a line in his talk
where he somewhat ironically shifts the global problem of climate change
onto those sitting in the room to point out that we — academics, scientists,
councillors — are the causes of climate change. Kevin Anderson, it turns
out, is true to form, with this shifting of scale and perspective central to the
message that he conveys at this event.
Kevin starts by outlining the changes in global temperatures that are
likely to occur within the next hundred years if nothing is done to curb
emissions. The projections of likely global temperatures under different
scenarios are described as the outcome of the aggregation of measurements
across different times and places (Edwards 1999). Here climate appears as
the effect of an aggregate of measurements that are modeled in such a way
as to create a description of a statistical global norm (Hulme 2017). This

norm is summarized in global climate models as an average global tempera-
ture, which according to nasa’s April 2017 Global Climate Report stands
at 14.6 degrees Celsius, 0.9 degrees above the twentieth-century average of
13.7 degrees.3 The statistical operations that create this number, however,
mean that climate is only ever conceivable as a global average. This posits
climate, ontologically, as a kind of hyperobject (Morton 2013).
The projected global temperature changes that derive from these mea-
surements are described on a numerical scale that measures deviation from
a norm in absolute terms (the climate will be 4 degrees warmer in a hun-
dred years). The predictions that Anderson highlights in his talk lie some-
where between 4 and 6 degrees of warming, which might not sound like
much but would have devastating, if not life-destroying, consequences for
the planet as a whole, leading first to water and food conflicts and then to a
total breakdown of social, economic, and political order.
With this global catastrophe outlined up front, Kevin then describes
how the United Kingdom currently has a commitment, outlined in its
“Low Carbon Transition Plan,” to aim to keep temperature increases be-
low 2 degrees Celsius by reducing carbon emissions according to the per-
centage commitments with which this chapter opened (Department for
Energy and Climate Change 2009). What Anderson deftly does, in a subtle
shift from climate to carbon (performed seamlessly in his talk), is to move
from climate as a singular hyperobject to atmospheric carbon as a whole
that can be divided up into parts.
This move from climate to carbon works to establish the question of
what constitutes a proportionate response to climate change. As Ander-
son explains in his talk, the aim to keep temperature increases within a
2-degree threshold is not absolute but is based on probabilities. Referring
to the taxonomy of the ipcc, he argues not that carbon-reduction mea-
sures should aim not for absolute assurance that temperature increases are
kept below 2 degrees Celsius but instead that measures should at least be
designed with a view to producing a “less than 10% chance” of exceeding 2
degrees. He then turns to what the United Kingdom is actually doing to re-
duce its carbon emissions; with horror the audience finds out that the cur-
rent targets for reducing carbon emissions are hugely inadequate in these
terms. The current UK emissions-reduction target — an 80% reduction by
2050 — is an “emissions pathway” that has a 63% chance that the 2-degree
target will be surpassed. That is, the targets themselves are heading for fail-
ure in the terms that Kevin sets out.
46 · Chapter One

To explain this situation further, and to explain what must be done and
when, Kevin then turns to the concept of carbon budgets. Here the atmo-
sphere is described as a container that can only hold so much carbon diox-
ide before particular levels of changes in climate begin to occur. Climate
scientists have over time come to understand the relationship between the
level of carbon dioxide in the atmosphere, measured in parts per million,
and the effects on a changing climate. Measurements taken from monitor-
ing stations around the world have demonstrated that carbon dioxide con-
centrations in the atmosphere have gone from 310 parts per million in the
mid-t wentieth century to 400 parts per million in 2015 and 410 parts per
million in 2019 (Weart 2003). These measurements of carbon dioxide con-
centrations operate, then, as a powerful proxy for global climatic change.
On the basis of these models, to have a 90% chance of keeping rises in
global average temperatures within 2 degrees Celsius, there is only a lim-
ited amount of carbon dioxide that can be released into the atmosphere.
Once it is there, it does not dissipate or disappear, and so, in order to en-
gage with the implications of climate change, we need to think about car-
bon emissions in terms of a global whole, made up of the accumulated and
accumulating activities of all human beings. Once this whole number is
established, we can begin to divide up responsibilities for carbon emis-
sions reductions, and once we do that, it becomes clear that Manchester’s
41% is not enough. Instead, the city really needs to be aiming for targets of
60% – 70% reductions by 2020 and 90% by 2050.
Here then, in the move from global climate to global carbon, we see a
shift from a relational to a substantive understanding of climate. This shift
opens the way for another shift, from absolute descriptions of climate and
the implications of changes in climate to an understanding of climate that
introduces proportionality as a condition of response. This has the power-
ful effect of transforming global climate change from a system of complex
intra-activity that ontologically resists scaling to an object amenable to be-
ing divided up and apportioned out.
Jane Guyer (2014) has pointed out, in a recent article on the social op-
erations achieved through the use of percentages, that a key feature of per-
centages is that they perform a relationship between the part and the whole
of which it is a part. This whole/part relation is familiar to anthropologists
of modern knowledge practices, for as many have pointed out, this is cen-
tral to the way in which post-Enlightenment knowledge works to compose
and describe the world. To highlight the cultural specificity of this way

of seeing the world, Marilyn Strathern (1991), for example, contrasts this
whole/part, or what she calls a merographic understanding of relations,
to a more fractal concept of relationality that she discovers in Melanesian
forms of personhood. Bruno Latour (1993) makes a similar comparative
point, suggesting that the Western philosophical tradition has conven-
tionally worked with a Kantian understanding of materiality that high-
lights the way in which physical and social entities are composed out of
their constituent parts. Latour’s anthropology of the moderns is an exercise
in exposing this orientation by bringing other relational concepts — such
as that of Tardian monads or Eduardo Viveiros de Castro’s notion of
multinaturalism — to bear on modes of ordering in order to enable a posi-
tion from which to reflect back on the specificity of the idea that the world is
composed out of the assembly of parts that add up to wholes (Latour 2002;
Viveiros de Castro 1998).
Considering percentages as a numerical form, Guyer also points out that
percentages work with a philosophical idea of competition, whereby “the
denominator (of 100) equates to a category ‘name’ that presumes stabil-
ity” (2014, 156). In the case of climate governance, using carbon as a proxy
for climate change establishes total carbon emissions as the denominator,
which can then be compared across time to determine the relationship be-
tween the present day, the past, and the future. When people argue that “we
should reduce carbon emissions by 41%,” the denominator being deployed
is one that refers to an amount of carbon emissions at a particular point in
time (usually 1990) that stands in for a particular state of greenhouse gas
emissions in the world. This act of alignment of carbon and time is corrob-
orated by the website of the European Environment Agency, which states
that “the base year is not a ‘year’ per se, but corresponds to an emission level
from which emission reductions will take place.”4
Carbon reductions, then, are relative to a calculated level of aggregate
emissions that existed at a particular imagined point in time in the past.
The effect of measuring emissions against a baseline is that it creates the
possibility for a relationship to exist between a whole (100%) and its re-
duced form (x%) without it mattering at what scale this operation is being en-
acted. This has the powerful effect of making global climate change ame-
nable to management at a variety of different levels — from the global to the
national, local, institutional, and even individual levels.
Unlike global climate, which is described in relational and probabilistic
terms, global carbon emissions are understood in concrete and substantive
terms. Carbon emissions are referred to by measurements of the weight or
48 · Chapter One

volume of carbon. In one workshop I attended, for example, a photograph
was circulated that showed what one tonne of carbon looked like, repre-
sented as a box on a soccer field. At other times the volume of tonnes of
carbon dioxide was described as so many double-decker buses. This mate-
rial and substantive understanding of carbon is important, for it allows the
question of how to respond to climate change to be translated as a prob-
lem of how to tackle an amount by bringing it down to a conceivable unit
or quantity.
Framed in this way, tackling climate change becomes a matter of appor-
tioning not only matter but also, simultaneously, responsibility. To return
to Guyer’s description of percentages, carbon-reduction targets are not just
“a benchmark for identifying how far we fall short, and how much excess is
being demanded, with the insinuation that we should work at redressing it”
(2014, 156 – 157). Rather, percentages also operationalize the very possibility
of a proportionate response to a problem that is represented on a singular
scale, but whose appearance in numbers also creates the realization that
tackling these numbers is a problem of distribution.
The idea of a global climate budget that can be divided among nations,
across classes, and among industries brings together objects and institu-
tions of radically different orders around the question of the proportional-
ity of their response. In the case of climate change, however, the propor-
tionality of actions is not established in the first instance through moral
reasoning, which is then measured post-hoc through auditing. Rather, in
the description of a global, national, regional, or local carbon budget, we
find a calculation of proportionality that starts with a global measure of car-
bon emissions and then proceeds to distribute this measure across space
and time.
Often, when people use the language of proportionality, they refer to
the means by which things seem reasonable and not excessive. A propor-
tional response in military conflict is a response that does not use excessive
force in relation to the threat as it is perceived. Similarly, in social relations
we might argue that there is often an inherent sense of proportionality at
play that structures what is right and wrong, what should and should not
be achievable. Moments of disproportion are interesting anthropologically
for they shed light on the expectations of how relations should exist and
point to the terms of their transgression. Alberto Corsín Jiménez (2008)
deploys the idea of disproportion to describe the disjuncture experienced
by scholars in Spain who perceive management decisions as out of scale to
their everyday personal sense of what is most important in their own work.

Disproportion for Corsín Jiménez is a phenomenon that produces a sense
of incommensurabilities that exist across a gulf or divide between things
at different scales.
In the case of climate science, the terms on which proportional action is
established are difficult to argue against. The specter resulting from a fail-
ure to act proportionately is nothing less than the destruction of society.
In his talk Anderson told the gathered councillors, “The world after 4°C is
beyond adaptation, it’s unstable and the warmer it gets the more likely it is
to trigger other things which make it more unstable. We need to avoid this
at all costs — if death is the alternative then it’s not too expensive and we
must do all we can at all costs.”5
Carbon reductions operated, then, as the extension of a familiar way of
addressing social problems. By establishing a whole and dividing up that
whole into parts, carbon budgets generated the possibility of creating a pro-
portional response to the problem at hand — except that, as we will see, the
kind of demands that climate percentages made of people were dispropor-
tionate when set alongside other aspects of people’s work and lives. Coming
out of the meeting, many commented on how scary Kevin’s message was.
Richard Leese, the head of the council, who had organized the meeting,
explained that he had been seeking the “shock factor” to try to galvanize
some action. In a conversation, an officer who worked closely with Richard
explained to me that when it came to climate change, Richard Leese just
“got it” and that he was very astute in finding ways of making other people
“get it.” Another councillor was quoted as saying, as he left the room, that
it had been “an enlightening if depressing event.”6
Those who said they found the talk depressing were those who were
most aware of the deeply challenging nature of the message that Kevin’s
talk conveyed. Some of the people at the talk were council officers who
had been involved either centrally or peripherally in the work of creating
a percentage commitment to reducing carbon emissions in the city and
were highly aware of the many problems resulting from the demand to
create a proportional response to climate change in the city. One coun-
cillor commented to me, “The council can reduce its carbon footprint to
zero. It would not be an issue, we could get there, but it means we’d out-
source it all to somebody else, meaning we haven’t got any control on it.”
As for reducing the carbon footprint of the city as a whole rather than just
the carbon footprint of the city council, this was an issue that raised pro-
found questions about who or what a local authority councillor should be
50 · Chapter One

responsible to. Being a councillor, unlike being an officer, was an elected
position. Councillors represented their ward constituents, and represent-
ing this citizenship therefore meant fielding an array of different kinds of
interests — f rom policy commitments like those established by percentage
targets, to dealing with lobbying by businesses, to attending to residents’
concerns, such as whether a library is going to charge people to use its space
or whether waste is collected frequently enough. Moreover, if this was not
enough, in the talk Kevin had even gone so far as to suggest that the already
challenging and hard-earned target of 41% was itself insufficient.
This suggestion that the 41% target that the city was aiming for was in-
sufficient was probably the biggest challenge to come out of the meeting for
people who found it depressing. While the facticity of the science of climate
change was accepted by all the councillors and officers that I spoke to as
a necessary basis for acting, translating that understanding into a realistic
plan was highlighted as the result of a great deal of careful hard work and
negotiation. As my discussion with Richard Sharland demonstrated, this
had paid dividends, as the number itself had gained something of an iconic
status in Manchester’s carbon-reduction work.
If percentage reductions in carbon emissions established the question
of a proportional response, then, this was a description that entered into a
political landscape of practices that were already oriented toward address-
ing very different kinds of proportional social action. Establishing a partic-
ular number to index the proportionality of climate change — in the case of
Manchester the number 41% — was, as we will see, not a zero-sum game of
apportioning responsibility but a way of confronting carbon calculations
as a form of signification that had the capacity to reframe the question of
what a proportional response for government officers, councillors, and the
city as a whole should actually be. If climate science helped to establish the
principle of a proportional response, more work would be needed to deter-
mine the way in which this response should be socially distributed within
the city. To whom was the percentage-reduction figure addressed? Who
was expected to respond to it? What were the technical and social means by
which this carbon-emissions-reduction target would be pursued? To begin
to answer these questions, we must look at the process by which the num-
ber 41% was determined.

Finding 41
Work to arrive at the 41% number can be traced back to 2008, when a series
of reports were commissioned and written in the city that established cli-
mate change as an issue that the local authority should be thinking about.
The production of these reports coincided with the introduction of a series
of national government indicators that made visible local authority prog-
ress toward targets in areas ranging from child protection to levels of unem-
ployment benefits being claimed. From a list of 198 indicators local councils
had been obliged to choose 35 against which their performance would be
measured by the national government. Of the 198 there were three indica-
tors related to climate change. National Indicator 185 measured reductions
in carbon dioxide emissions by local authority operations, National Indica-
tor 186 measured “per capita CO 2 emissions in the local authority area,” and
National Indicator 188 related to measures put in place to adapt to climate
change.7 Two-thirds of local authorities in the United Kingdom signed up
for National Indicator 186, making it the fifth most popular out of the total
list of 198 indicators.8
Manchester City Council was one of the local authorities that signed up
for National Indicator 186. There had been some attempts to think about
the city’s carbon emissions before 2007, with a report produced in 2005
by Quantum Strategy and Technology and Partners (2005) on a potential
green-energy revolution in the city and also a digital model that visualized
a green future for the city that was developed by the engineering consul-
tancy firm Arup in 2006, but the sense among the city’s officers and coun-
cillors with whom I spent time was that very little really happened on the
problem of reducing carbon emissions until 2007, when councillor Neil
Swannick managed to get the council to commit £1 million toward the aim
of carbon emissions reductions.9 In early 2008 Neil then penned a docu-
ment outlining a set of “principles” that the city council needed to stick to
in thinking about its role in reducing carbon emissions (Manchester City
Council 2008). While the document looks very similar to many subsequent
accounts of carbon emissions reductions in the city, citing the same kind of
percentage reductions described earlier in this chapter, Neil explained to
me in an interview that his intention in writing this document was explic-
itly political and aimed at “opening up a debate” where there had been no
space for debate before, with him “pushing as hard as [he] could to get the
most ambitious plans into play.”
52 · Chapter One

One of the central challenges that Neil articulated to me in our con-
versations was the problem of relating carbon emissions reductions to the
idea that the central aim of the local authority was to support the economic
growth of the city. In putting together the Principles of Tackling Climate
Change in Manchester report, Neil and colleagues had begun to explore
whether there were ways in which the principle of economic growth and
the requirements for carbon reductions could be “decoupled” from one an-
other in order to create a space within which things could begin to be done
to reduce carbon emissions. The scientific projections of the Tyndall Cen-
tre were key — if not in decoupling growth from carbon reductions, then at
least in decoupling carbon reductions from environmentalism.
When talking about how to bring climate change into politics, many
described how they feared being dismissed or disregarded as extremist.
Neil talked about how tying Manchester’s climate strategy to the figures
of science derived from a need “to be absolutely able to say, ‘We’re not com-
pletely bonkers.’ ” Another officer working in environmental strategy, who
had a background working for environmental charities, described how he
worked to tread a fine line between supporting the council work and push-
ing a new agenda, “pushing the authority but doing it in such a way that
people wouldn’t say, ‘This guy has to go, he is a nutcase.’ ” This use of ex-
treme terms to describe those with concerns about environmental change
resonates with Rebecca Willis’s work with UK members of Parliament and
their concern that they would be seen by constituents and colleagues as
an “outsider,” an “obsessive,” or a “zealot” (2018, 4). In Manchester, tying
politics to scientific evidence, and in particular scientific evidence that had
been produced in the city for the city, provided a powerful way of justifying
activities and avoiding accusations of ideological zealotry.
Partly as a result of Neil’s work, the local authority allocated a budget of
£1 million to work toward reducing carbon emissions. Initially, when the
money was allocated, the local authority officers had found it hard to know
what to do with it. They knew that they needed to use it toward the reduction
of carbon emissions, but moving from that understanding to actually using
it to reduce carbon emissions in any tangible way turned out to be very dif-
ficult. People working in the local authority knew that the money would be
taken away if they could not demonstrate that they were using it effectively,
and so, eventually, conversations and meetings began to be organized.
It was clear from these meetings that the scale of change that would be
necessary to meet the science-based targets that informed the principles

document would not be achievable by the local authority alone. If the city
emerged from scientific calculations as the relevant unit to be held respon-
sible for its contributions to climate change, then it was the city that needed
to be charged with the work of making that happen, not just the local au-
thority. With this realization that the “whole city” would have to be the unit
to act in the face of climate change, the council officers created a series of
workshops and listening events to inform a climate change plan; they also
created an independent Environmental Advisory Panel that aimed to bring
people in the council together with people from outside to grapple with the
conundrum of how to actually go about reducing carbon emissions in the
city, and where this work should start.
As a result of conversations among members of this panel, it was agreed
that any plan or strategy they might create had to be based on the develop-
ment of a concrete, scientific basis for approaching carbon emissions re-
ductions in the city, which had been started with the principles document.
In a prior attempt to create an evidential basis for carbon reduction, the
committee had commissioned a London-based consultancy called Beyond
Green to produce a report; but this had been roundly criticized by envi-
ronmental groups and activists as being too focused on the local author-
ity alone. One of the activists I spoke to characterized it as “a fifty-page
piece of crap,” owing to its complete failure to address the profound chal-
lenges that climate change posed. The consultant’s report, entitled Man-
chester Climate Change Call to Action (Manchester City Council 2009b),
provoked a response from climate activists in the form of their “Call to Real
Action” (Manchester Climate Forum, 2009) that articulated, among other
things, the importance of creating an action plan on climate change that
would not be limited to what the city council could do but would be a plan
for “the whole city.” It also emphasized the necessity of involving citizens
and other groups in the creation of this action plan, an issue I explore in
more detail in chapter 7.
If the science of climate change created a numerical impetus for a re-
sponse proportionate to the anticipated destruction of human civilization
in the face of a failure to act, the work to bring those findings into the realm
of politics involved other ideas about what a proportional response should
look like. Here proportionality was less a scalar answer whereby “the city”
would simply provide a specific contribution to global emissions reduc-
tions. Rather, forging a political response revolved around the question of
how to balance the complex needs of the city as a whole, wherein the inter-
ests of a range of different groups that constituted the city — in particular
54 · Chapter One

citizens, activists, and business — could all be addressed alongside and in
relation to climate science.
To do this, the Environmental Advisory Panel turned once again to the
Tyndall Centre for Climate Change Research in order to begin a conversa-
tion about the actual percentage of carbon reduction the city should adopt.
Coming up with the number of 41%, it turns out, was not a direct response
to the numbers of climate science but a careful balancing act that aimed to
understand and address social, economic, and environmental influences
and effects. It involved conversations between Tyndall analysts and offi-
cers from the local council, supported by a host of other indicators, num-
bers, and reports that worked to strengthen particular arguments as they
rubbed up against one another. Here thinking like a climate entailed put-
ting climatological data alongside other kinds of predictions about what
the future might hold.
In 2009 academics at the Tyndall Centre for Climate Change Research
began the work of generating a “realistic” figure that the council could work
with to reduce the city’s carbon emissions. The aim was to establish a num-
ber that was both real in the sense of having legitimacy as a proportional
response to measurements of global carbon emissions and real in terms of
its practical efficacy. Many of those who were working in Manchester saw
this link to locally produced scientific evidence as very distinctive. Rich-
ard Sharland told me, “This approach was unique for a city in the UK and,
from our subsequent experiences exchanging ideas with other cities in Eu-
rope and beyond, very unusual globally too. This decision resulted in there
being subtly significant differences in the relationships between climate
change stakeholders in Manchester than those that developed in other cit-
ies. And I think this played an early part in the evolution of your ‘thinking
as a climate,’ not least because the council made a decision to try not to
think as a local authority, to think differently about this particular issue.”
To work out how to create realistic targets for the whole city, Tyndall
researchers started out by using established methodologies that aim to
balance the need to reduce carbon emissions with the economic costs of
implementing different kinds of measures. The same methodology had
been used by the UK Committee on Climate Change to advise the UK
government in creating the 2008 Climate Change Act, which legally binds
the United Kingdom to 80% reductions in carbon emissions by 2050. The
methodology was based on a model called markal (market allocation)
that was developed by the International Energy Agency to evaluate the vi-
ability of “low-carbon transformations” in the energy system. Starting with

Figure 1.1 Marginal abatement cost curve for the domestic sector. Source: Committee on
Climate Change (2008).
an evaluation of how carbon emissions are distributed across different sites

of energy consumption, this model provided a way of evaluating the most
economically efficient way of dealing with carbon reductions. The model
produced a “marginal abatement cost curve” (Committee on Climate
Change 2008) that plotted the cost of different measures, visualized in a bar
graph (figure 1.1). The bar graph illustrates which measures fell “below the
line” (and were therefore deemed cost-effective) and which fell “above the
line.” (Committee on Climate Change 2008). For those above the line,
the only way to make these measures cost-effective is either to decrease the
cost of the measures themselves or increase the cost of carbon. This distri-
bution of measures along a line graphically highlighted areas where inter-
vention was possible and areas where it would be much more challenging.
Those using this model in Manchester’s case were aware of its draw-
backs. One of the people who had worked on calculating scenarios for
Manchester pointed out to me that that the model assumes that if the cost is
right, change will happen, but experience had told her that this was simply
not true. She was well aware of the fallacy of homo economicus, pointing to
the example of domestic insulation schemes, where even though insulation
was seen as relatively viable, and even though there were grants to support
its installation, meaning it was essentially free and should therefore have
fallen below the line, people still did not sign up to put it in their homes.
Ultimately, then, it was clear to the Tyndall Centre academics putting
together this number that neither scientific arguments nor economic ar-
56 · Chapter One

guments alone would be enough to solve the riddle of what level of carbon
reductions should be aimed for, nor the problem of how they should be
distributed across different sectors. Rather, what was needed was a way of
bringing together the questions of what was climatologically reasonable,
what was technologically reasonable, what was politically reasonable, and
what was socially reasonable. This was a proportional response to climate
change where proportionality was evidenced by a number but where that
number was the outcome of careful and protracted negotiations.
The Tyndall Centre analysts recognized that their role was to provide
numbers that were scientifically credible but also legible to those who
would need to translate them into local government policy. The challenge
they faced was how to localize analyses that had already been conducted
at a national level, and therefore they worked with local authority data,
which they aligned with data from the Department for Energy and Climate
Change (decc) to come up with projections as to how much Manchester
would need to reduce carbon emissions under five sectoral headings: ser-
vices, electricity, residential, industry, and transportation.
In order to give the city’s climate change steering committee some
choice over how much they wanted to aim to reduce emissions, different
scenarios were produced. The first option was a reduction of 31% from a
2005 baseline, a number that was derived from the UK government’s low-
carbon transition plan based on the commitments of the 2008 Climate
Change Act. According to officers who were familiar with similar carbon-
reduction activities in other cities in the United Kingdom, this was the typ-
ical target that cities were working toward. The Tyndall Centre analysts,
however, were clear that this model was based only on cost modeling and
actually had no basis in climate science. The second number they came up
with, 41%, was a number that they as climate scientists felt was consistent
with carbon-reduction targets that would scale up to have an effect on the
hyperobject of global climate. On this basis they recommended that this
figure be taken up.
The 41% figure had been produced, then, by an analysis of different sec-
tors of the economy held in tension with climate models. While officers in
the council were enthusiastic about the robustness of the link between the
41% number and the science, they were less happy with the way in which
the 41% was being divided up into sectoral areas of intervention. Officers
asked whether the Tyndall scientists could provide an alternative break-
down of how the 41% target could be achieved in terms that were more
comprehensible to them as local authority officers. This required a revi-

Figure 1.2 Segment analysis. Source: Manchester City Council (2009a)
sion of the sectoral breakdown from the list above to a new division into
“transport,” “buildings,” and “energy.” Within “buildings” this was further
disaggregated into “domestic, commercial, and public,” resulting in charts
that divided the city up into a series of “wedges” and that ultimately became
the core of the climate-change-reduction work in Manchester.
While this discussion might seem a rather convoluted description of
analytical practices, what it reveals is the details of a process by which the
problem of climate change, indexed by accumulating carbon emissions,
rising temperatures, and their translation into the idea of carbon budgets,
was being crafted into forms of proportionality that were adequate to the
problem of governing a city.
What emerged from this work of aligning a climatological version of
a proportionate response with council-led demarcations of their own re-
sponsibilities was a select number of areas of intervention on which po-
litical and practical work could operate — namely, buildings, energy, and
58 · Chapter One

transport. While treated eventually as “natural” sites of intervention that
appeared to follow seamlessly from scientific analyses of rising carbon
emissions, these sites, crucially, emerged out of the bringing together of
climatological concerns with already existing social and political concerns.
Recognizing this does not diminish the facticity of climate science, but it
does show how the traces of global climatic changes assembled in climate
models have the capacity to exert pressure on existing practices.
Here then we have our first case of what was entailed in the attempt to
think like a climate. Rather than a simple opposition between the natural
world of the climate, on the one hand, and the social world of policy mak-
ers, on the other, we have instead an emergent space of relating where the
actual and possible interplay between different kinds of signs — data that
indexed climate, statistics that projected the likelihood of take-up of par-
ticular technologies — and symbolic categories like buildings, energy, and
transport emerged. Thinking like a climate was not simply a matter of tak-
ing the form and proclivities of the climate and using it as a blueprint or
model for thinking about social relations, but was more akin to what Mari-
sol de la Cadena describes as a practice of “controlled equivocation,” where
the incommensurabilities in thought and understanding are managed, con-
trolled, and worked on in the practice of social interaction.
In Earth Beings (2015), de la Cadena introduces the idea of controlled
equivocation — a term she takes from Eduardo Viveiros de Castro (2004) —
in order to address the problem of how to engage, describe, and convey
in words forms of being and experience that exceed epistemological ex-
planation. Specifically, the book concerns the problem of how to describe
the experiential quality of Andean modes of relating to landscape. De la
Cadena is concerned with the challenge that a fundamentally different
ontology of being, truth, and fact poses to anthropology. How, she asks,
can we bring into ethnographic description a form of environmental re-
lating where words like ayllu, which evokes a communitarian relationship
with landscape, or Ausangate, which refers to the earth being at the heart of
the book, are not symbols that represent concepts about the world but are
themselves world-making phenomena. What should one do, she wonders,
when one’s analytical tools to “know everything” (history, fact, truth) are
not enough to know what you are being asked to know (15)? Rather than
creating a dualistic answer to this question — that there are Andean cul-
tures, on the one hand, and Western epistemologies, on the other — de la
Cadena argues that what we need to attend to is a world that is “more than
one and less than many” (xxvii), one where a word can be both a meaning

and a thing, and where even when worlds are “not necessarily commensu-
rable,” this does “not mean we [can] not communicate” (xxv). “Controlled
equivocation” points to how communication and interaction can take place
even in instances of radical difference where one form of thought seems un-
thinkable in light of another. De la Cadena thus writes, “The unthinkable
is not the result of absences in the evolution of knowledge; rather, it results
from the presences that shape knowledge, making some ideas thinkable
while at the same time canceling the possibility of notions that defy the he-
gemonic habits of thought that are prevalent in a historical moment” (76).
De La Cadena’s conclusions are instructive, then, for approaching the
challenge of trying to describe what happens when climate impinges on
politics. For while climate change might appear to create an “epistemic dis-
turbance” (Verran 2012a) in political practice and the social imagination,
pitting the form of climate, on the one hand, against political relations, on
the other, what we have seen in the case of the work that went into making
the number 41% is the subtle and careful equivocations required to make the
unthinkable thinkable in practice. Thinking like a climate should be seen
as a process, then, that we, with de la Cadena, might characterize as en-
tailing a controlled equivocation between climate as a form, climate as an
index in models, and climate as a symbol of a particular kind of politics.
The three sites of climate change governance that emerged from this
process of controlled equivocation were therefore neither “natural” sites
of intervention nor “just” social constructions but were rather entities that
were being resignified in relation to the figure of global climate change.
Buildings, transportation, and energy as carbon-producing objects were si-
multaneously produced through careful engagement with aspects of global
climate change and by a whittling of this figure that worked to retain its rep-
resentational fidelity to the traces of environmental science while reshap-
ing it to make it capable of figuring the concerns of government. When this
was done successfully, the remarkable achievement of this proportional
analysis was to reveal these areas of intervention as objects that appeared
to be naturally called forth by the figure of global climate change and thus
themselves carried this call forward into spaces of government practice.
While these three sites — buildings, transport, and energy — may have
ultimately appeared as naturalized responses to climate change, we have
also seen that they emerged out of practices of alignment that explicitly
worked to reinscribe already existing areas of local government concern
within a climatic imaginary. This both made them available as logical sites
for government intervention and also introduced two key problems. The
60 · Chapter One

first was that climate thinking entailed a mode of attention that required
that familiar objects and sites of governing be redescribed in terms of their
carbon-producing effects. That these objects and sites of governance were
familiar was due to the way in which they were already established as sites
of government concern through practices that were nonclimatological in
their preoccupations. Reframing these objects as concerns of climate con-
trol was thus a matter of reconciling the figure of global climate change
with other kinds of powerful figures, not least the city itself as an object of
government intervention. How the climate and the city as figures of gov-
erning are grappled with through struggles over one of these areas of inter-
vention — buildings — is the focus of the next chapter.
The second problem with this work of alignment is that the seeming
naturalness of these areas of intervention was rendered fragile by the alter-
natives that thinking like a climate also made available. This fragility came
not from errors in material analyses but from the practices of apportion-
ing that “cut” relations in socially and politically amenable ways (Strathern
1996). Given this, the possibility remained that the totality of global carbon
emissions could in fact be apportioned completely differently. As we will
see in chapter 3, there is nothing inevitable about analyses of carbon emis-
sions leading to the identification of sites of intervention that align well
with already existing practices of government intervention (although nei-
ther is it entirely arbitrary). Indeed, carbon accounting has the potential to
open the terrain of governing up to an unwieldy proliferation of objects,
sites, and scales that pose potentially profound challenges to practices of
governing that were formed in the nineteenth century and have continued
since.
When we appreciate climate change not just as a material process —
weather, floods, storms — a ffecting situated social relations in place but
rather treat it as a form of thought that entails signifying processes that are
carried into social practices through numbering, apportioning, classifying,
and describing, the possibilities for analyzing the effects of climate change
on human social worlds become transformed. Climate change becomes
social not just because the activities of global humanity are the causes of
such change, nor because those changes are likely to impact on people’s
lives, but also because the very way in which people experience a capacity
to participate in the world is also transformed by the impetus to reconceive
that world in terms of the relations that climate change entails. What our
focus on numbers makes clear is that climate change demands the refigu-
ration of the world not only materially but also epistemically. Even when

there are no Anthropocene-induced storms or floods, droughts or famines,
happening, climate change is already affecting the way in which (some)
people and (some) worlds are being made in relation to one another. In the
city this was rarely in relation to weather but was rather through proxy ob-
jects that were being changed by climate thinking and that shed light, from
an oblique position, on the world-changing propositions of global climate
change. It is to the appearance of one such proxy object — buildings — that
the next chapter turns.
62 · Chapter One

Figure Conc.1 A Memory from the Future,
by Richard Sharland. Conclusion
“Going Native” in the

Anthropocene
Climate change is arguably one of the most important issues facing hu-
manity, and yet within anthropology, as in politics, it remains a marginal
concern. This book has explored in detail some of the conceptual and cul-
tural reasons why climate change has appeared so impossible to deal with
as a core facet of modern forms of governing and organization by focus-
ing on existing methods of government and management centered on one
particular place: Manchester, England. The knowledge practices and tech-
niques I have described are not things that are in the gift of an ethnographer
to change — the power of spreadsheets, the logic of proportionality, the
ethical foundations of biopolitical modes of governance, the assessment
and management of risk. Indeed, I have written this book not as a critique
but as a redescription that aims to bring these practices into view in order
for them to become available for discussion. While it is clear that these
techniques are unsettled when they come into confrontation with climate
change, the same techniques are also powerful ways of ordering the world
in which we live, producing value, wealth, spheres of responsibility, the op-
erations of government, and a settlement between the state, the market,
and the public. At the same time, as I have tried to show, these forms have
histories, they have been formed and forged out of particular conditions,
and thus they have the potential to change.
If climate change is a question that challenges political and administra-
tive practice, it is also a phenomenon that should pose similar challenges to
anthropology. The barriers that currently exist to incorporating the study
of climate change as a core part of anthropology are not just that it has not
been fashionable, or that it is abstract, or that it is probabilistic, or that it
lies in the future; instead, I would argue that difficulty with studying cli-
mate change is that it poses a profound challenge to the way in which an-
thropological knowledge of human being is constructed. This ethnogra-
phy has been not only a description of the problem of climate change for
those trying to govern it in the context of a city, then, but also an attempt to
experiment with a way of doing anthropology that refashions our modes of
thought when climate change meets anthropology. It has been an exercise
in responding to the question of how we might need to change anthropol-
ogy in order to make it able to respond to what I have been calling “think-
ing like a climate.”
The answer to this question for me has come not from an abstract or a
priori theoretical position but in keeping with an anthropological commit-
ment to ethnographic theory: that is, an attention to how the world as we
find it through ethnographic fieldwork might require from us a revision of
what anthropology is as a human endeavor and what it should be. In some
senses the book has been a demonstration of what anthropology can bring
to the study of climate change. But as should by now be clear, the form of
ethnography that has emerged in this book to answer this question is one
that has necessarily found itself going beyond the human. While some of
the people I met found themselves caught in institutional and epistemic
260 · Conclusion
webs that they experienced as binding them, making movement and ac-
tion impossible, others were more like the spider in this analogy, moving
across the surface of the web and trying to refashion and restructure it by
tweaking and tinkering with the lines and the links. This refashioning was
not “resolving climate change”; indeed, some might reasonably accuse it
of being a marginal activity, bringing to mind the question I heard more
than once during fieldwork, “Are we just ‘fiddling while Rome burns’?”
This very construction, however, returns us to the epistemological bind
with which we began — one where actions should be based on representa-
tional evidence and directed by strong leaders, and where acting globally
or in relation to the global accounting of climate change is the only kind
of action that counts. Rather than skipping over the tweaking and tinker-
ing because of its seeming irrelevance in the face of a big problem that has
been responded to primarily through a politics of apportioning and the
attendant concern with what constitutes a proportional response, I want
to stay with this practice of trialing and tinkering, in order to think about
whether there is anything that we might learn from it about how to refash-
ion anthropology so as to create new openings between our discipline and
the climate-changed world into which we are entering.
I ended the previous chapter by arguing that an awareness of ecosys-
temic interconnections created through embodied, machinic, and digital
sensors surfaces what I call “responsive personhood.” This responsive per-
sonhood is a way of being whereby the figure and form of the climate in-
vite people to pay attention to signals in the environment and to generate
techniques through which to ask of that environment questions that will
elicit more signals. Unlike neoliberal personhood, which privileges the in-
dividual as a choice-making subject that is able to exercise style and taste
in public, responsive personhood emerges as a rearguard response to acts
of technical probing that reveal signs to which those who are participants
in this process find themselves required to respond. The form of response
might look like choice — and of course there is no single fixed line between
ecological consumerism and a responsive personhood that creates an aes-
thetic effect ripe for commercial exploitation. Nonetheless, the experience
of social action on which responsive personhood rests is importantly dif-
ferent from green consumption, because it is a form of acting that is nega-
tive rather than positive and in that respect directly challenges the myth
of unfettered choice. I do not mean by this that it focuses on regulation
rather than markets. Rather, I mean that once one is confronted with the
form of thought that is the climate, one will experience a reduction in the
“ Going Native ” in the Anthropocene · 261

possible actions available to one. The point here is not that climate change
actually reduces choice but that the attention that thinking like a climate
demands to systemic interconnections across established boundaries re-
veals the myth of possessive individualism and the choice-making subject.
Even in anthropology we have labored, for the past fifty years at least,
under the illusion of additionality — that is, that our opportunities and
possibilities and capacities for knowledge are endlessly extended, not least
by the production of anthropological knowledge. Thus, it is common for
anthropologists to assume that a “better,” more sustainable way of living
might be found in the anthropological corpus that adds other ways of liv-
ing to those structured by hyperconsumption and industrial capitalism.
The hope here is that we can collect cultures, practices, and ontologies and
from them learn new or alternative ways of being. Proceeding on the basis
that the people we study are “suspended in webs of significance [they have]
spun” (Geertz 1977, 5), anthropology commonly works with the implicit
understanding that these various ways of being might also be able to rein-
vigorate, if not the world, then at least anthropological theory about that
world. The ethnographic theory we deploy, then, appears not as a general-
ity or universal proposition but as an intellectual choice argued on the ter-
rain of different cultures of symbolic meaning making.
Ironically, this kind of argument has also taken on a class dimension
when those who are seen, anthropologically, as being at the vanguard of the
knowledge that might resolve climate change are those who most directly
experience the curtailment of choice — the poor, the marginalized, the im-
prisoned, who are also most likely to be facing the already appearing effects
of climate change. A critical anthropology laments the limitation of choice
faced by these subjects, while celebrating the accumulation of alternative
worldviews, cultures, and perspectives.
There is a telling exchange in Barbara Kingsolver’s (2012) novel Flight
Behaviour that captures this well. Dellarobia, the working-class protago-
nist of the novel, responds, baffled, to the instructions of one of the climate
scientists who comes to her community to study the strange migration of
monarch butterflies to the Appalachian Mountains. As she talks to the sci-
entist about where to find the local bank, he tries to get her to sign a pledge
to reduce her carbon footprint. Having cycled through suggestions of how
to reduce food waste, “switch stocks and mutual funds to socially responsi-
ble investments” (453), and “use Craigslist,” to which Dellarobia responds,
“What is that? . . . I don’t have a computer” (452), the scientist ends with
suggestions on reducing her travel footprint:
262 · Conclusion
“Almost done” he said. “Transportation. Ride your bike or use public
transportation. Buy a low emissions vehicle. Sorry, no buying anything,
you said. Properly inflate your tires and maintain your car.”
“My husband’s truck is on its third engine. Is that properly maintaining?”
“I would say so, definitely.”
She had a feeling that Leighton Akins would not find the bank. He
and his low-emission vehicle would just head on out of here. She and
Dimmit Slaughter would claim their place among his tales of adversity.
“Okay, this is the last one,” he said. “Fly less.”
“Fly less?” she repeated.
He looked at his paper as if receiving orders from some higher author-
ity. “That’s all she wrote. Fly less.” (454)
While Dellarobia might be seen as very different from the mainly
middle-class (or, as one couple I interviewed described themselves, upper-
working-class), educated people who constitute most of the people I talk
about in this book, what I want to take from this example is not that the
poor hold the answer to climate change, nor that it is anthropology’s job to
interpret their plight as a better way of living in the world, but rather that
they share with responsive persons engaging climate change the visceral
experience of a curtailment of choice that comes from living in conditions
that resist the myth of free will by exposing its limitations.
The difference between people like Dellarobia and the responsive per-
sons who are also experiencing a restriction of choice in relation to climate
change is that the poor are positioned as requiring assistance to help them
become proper choice-making subjects as they are also asked to reduce
their carbon emissions, whereas the responsive are often seen as already
having made a choice to become responsive. Take, for example, discus-
sions about the choice that some have made to not have children because
of the ecological and moral consequences of that decision, set against accu-
sations of irresponsibility against those who have children but should not
have made that choice owing to their individual inability to be sufficiently
economically productive to provide for them without relying on “hand-
outs” from the state.
Where a similarity does exist between these different subject positions
it is in the potential for both to experience social opprobrium: the poor as
those who are rendered feckless as a result of failing to enact themselves
as properly choice-embracing subjects, and the responsive as those who
risk having read or interpreted the data wrong and are therefore charged

with making naive or dangerous decisions or being zealots or freaks be-
cause they have made the “wrong” choice. Yet what if the main contribu-
tion of thinking like a climate was not to ask what new kinds of choices cli-
mate change demands that we make but rather to consider how this form
of thinking demands a more fundamental critique of choice as a capacity
of the entangled human subject? We can see this articulated in the way
that the transgressive quality of the idea of not having children has recently
been played by Donna Haraway in her characteristically controversial ap-
peal to “make kin not babies” (2016, 102). In Haraway’s inimitable style,
this appeal plays on the horror of that proposition precisely because it ap-
pears to refashion choice to ends that are counter to a naturalized logic of
reproduction. However, when this is cast not as an active choice but as a
response, we can read it not as a critique of childbirth but as a critique of
the idea of the agentive human subject on which most contemporary an-
thropology relies.
That is why response also has to be turned back on anthropology and
the question of how a responsive rather than a choice-making version of
the subject might open up new directions for an anthropology of climate
change. As we have seen, responsive personhood is about not just acting
on the basis of information and its interpretation but rather enacting (ex-
perimenting, modeling, testing, making) as a form of engagement with an
ecology of signs that is productive because it produces a response that itself
demands to be read. In contrast to the complex and distributed knowledge
infrastructures that sustain climate change models, this form of acting is
necessarily situated and localized. Ironically, thinking like a climate — an
invitation that asks people to inhabit global ecological relations and their
projection into the future — has the capacity to open the way to forms of
sociality that provoke an attentiveness to the hyperlocal and hyperpresent:
to sensory, visual, and numerical signs that manifest with immediacy in
people’s lives — the flow of water through a weir, the pulsating flicker of a
solar panel, the meet-up group invitation that brings twenty people into a
room together to work out a new description of the social terrain within
which they need to operate.
This, I think, provides us with an important reorientation for what it
might mean to do an anthropology of climate change, or indeed an an-
thropology of any other distributed global process. Rather than climate
change as something modeled and distant, what this book has attempted
to grapple with is that the attention to the materiality of form that climate
change generates highlights how knowing and thinking cannot be sepa-
264 · Conclusion
rated off as existing only in a symbolic human register. If we are to take this
proposition seriously, it must mean that the knowledge that we produce
as anthropologists is also actually produced in relation to other forms of
thought. If, as for the bureaucrats I studied, this has been a way of knowing
that has until recently bracketed out climate change as a matter that exists
outside our own practices of knowledge production, we too might want to
reset the anthropology of climate change by considering what thinking
like a climate could do to the production of anthropological knowledge in
an age of climate change. This would be a way of being an anthropologist
that would require that we too attend to how we are affected by material
relations in our own everyday practice of doing anthropology. It would de-
mand an anthropology that does not exist only in the terrain of symbols,
collecting stories about other cultural ways of responding to environmen-
tal change, but sinks itself into the ecology of signs that I have been describ-
ing. This not only brings climate change into the frame of anthropological
knowledge production but also demands that we move beyond critiques of
anthropological knowledge as “mere” representation, to rethink the way
in which our representational practice might be entangled, interpellated,
and formed through more material and energetic forms of representation
and thought.
I began this book with the description of a meeting where people stood
in groups confronted with the blank space of a sheet of paper on which
a vision of a city that might be able to respond to a problem like climate
change was to be drawn. I also described how in this meeting the event of a
rainstorm caused all of us in the room to turn, in synchronization, toward
the window and to pause, as an audience collectively affected, to consider
an event whose facticity was defined by the limits of its ontological mean-
ing. The weather erroneously symbolized climate change (weather is not
climate), but at the same time it performed another kind of representation,
highlighting an analogical relationship between particular weather in the
here and now and a future climate-changed world. Climate as an ecology of
signs created the conditions within which matter could powerfully, affec-
tively represent the future in the present, even though its relations to that
future were untraceable and its concrete meaning unspeakable. It was an
event produced by an ecology of signs that we all turned toward the win-
dow, and the room hushed.
In the previous chapter, we experienced another kind of turning toward,
this time oriented to data traces emerging from a renewed attention to en-
ergy recast as a problem of public concern by its role in the processes of

climate change. Once again, the use of data was not a technique of making
transparent, of stabilizing and circulating knowledge, but instead created a
realm of relative obscurity of which both the researcher and the researched
found themselves having to make sense.
In both of these moments, and in countless others I have recounted, as
an ethnographer I found myself not describing social practices in terms of
only their own internal logic but instead turning with the people whom I
was researching toward techniques that helped manifest traces of a prob-
lem. No longer was the stance of the ethnographer that described by Ar-
thur Mason (2017) in a recent analysis of Axel Wenner-Gren’s images of
the anthropologist at work. Reflecting on images of anthropologists sit-
ting with informants or interlocutors, Mason draws our attention to the
trope of the ethnographer listening attentively to the research informant,
crouched down to see things from their point of view, or mimicking their
body shapes. Now, doing a version of anthropology beyond the human in
which I found myself required to think like a climate, I had to turn my
head and body along with other people, toward screens, data traces, images,
models, so as to interrogate together what they might mean and what their
implications might be, not just for them, but for all of us. This required
rethinking the very place of anthropology in these interactions, consider-
ing how it might be a voice in this conversation formed out of its own ecol-
ogy of signs, rather than primarily a description that would parasitize the
social world I was experiencing in order to extract it for another, separate
economy of knowledge.
As an embodied practice, researching climate change has thus involved
a literal reorientation — a turning from observation of people and imitative
participation within social worlds that involves looking at people or trying
out what they do — to a standing alongside others in a process of collective
engagement with the form of thought that is climate change. The object of
this anthropology is not people and their social worlds but the experience
of being a person in relation to a material process within which both the
ethnographer and other people find themselves. And yet, as for the people
I worked with, that which I have experienced being turned toward is not
the illuminated site of Enlightenment knowledge but a more opaque set
of traces whose meaning is underdetermined. Bruno Latour’s new book,
Facing Gaia (2017), hints at something of this turning. But to face Gaia also
implies that there is something concrete to be faced, a new formation, a fu-
ture that we need to see in order to proceed toward it.
266 · Conclusion
In contrast, my ethnographic work hints at a different kind of thing
that is being turned toward. Instead of turning to face Gaia, what I found
was a turning toward data, material traces, and information. In these data,
as in weather and in documents and plants, the idea of the climate with
which we found ourselves confronted was composed out of ambivalent
signs that anticipated a future that itself reframed our understanding of
the present in which we found ourselves. Moreover, this attention to these
material traces — on screens, in insulation, in the air as it moves through a
house — a lso entailed turning away from something else.
During work with the EcoCities project, I collaborated on an exhibition
for the Manchester Museum as part of the Manchester Histories Festival,
where historical information was to be provided as a way of orienting peo-
ple to what climate futures people might face. The exhibition was called
Looking Back, Projecting Forward. To look back implied not facing Gaia but
facing the state of the world before Gaia and keeping that in view while
moving (projecting), but not necessarily looking, forward. Another project
I was involved in tried to understand the future of energy by creating an
energy walk that excavated the history of energy infrastructure in the city.
Here we ended up even more explicitly evoking the idea of the future as
something that was approached blindly, the traces of which we might dis-
cern in an excavation of the past. The walk ended with words from Rebecca
Solnit’s book Hope in the Dark: “Hope locates itself in the premises that we
don’t know what will happen and that in the spaciousness of uncertainty is
room to act” (2016, xii).
During the writing of this book and in reflecting on these ethnographic
moments, I have repeatedly been reminded of a description once provided
to me by anthropologist Wendy Coxshall of the way in which the Andean
people with whom she worked described the future as lying not ahead of
them but behind them (personal communication; see also Núñez and
Sweetser 2006). In a manner reminiscent of Walter Benjamin’s ([1936] 1992)
famous description of Paul Klee’s painting Angelus Novus, they described
themselves, both through their use of linguistic terms and through ges-
tures, as moving backward into the future. Marisol de la Cadena also refer-
ences this Andean orientation to the future when she describes the mean-
ing of the Quechua word qhipaq: “It means behind and refers to something
that is on or at our back, that cannot be seen and is therefore unknown;
speakers of Quechua explain its use as ‘after’ or what comes after” (2015,
129). This image kept coming to me as I came to be part of the experience

of being moved to think differently by climate change, of thinking like a
climate. Here climate change seemed to provoke a similar sense of moving
together, backward into a future written in the traces with which we were
confronted. Dealing with material traces that point to climate change is
not only a matter, however, of observing the piled-up detritus of history, as
Benjamin famously described it in his discussion of Klee’s painting Angelus
Novus, but also a matter of seeing the present as a memory from the future
into which climate models thrust us, a concept depicted in the painting by
Richard Sharland included at the beginning of this chapter (figure C.1) that
was prompted by his reading of this conclusion. It is the experience of living
in times that are no longer easily described as progressively improving but
that rather call attention to what is already past. This is what I think Roy
Scranton (2015) hints at when he says that living with climate change must
be about “learning to die” in the Anthropocene.
Confronted with the specter of the scale-sliding, time-destroying,
knowledge-undoing properties of climate change, how, then, does think-
ing like a climate affect the conduct of ethnography and the project of an-
thropology as a description of human practices? From my own experiences
of trying to bring anthropological knowledge to bear on climate issues, and
in light of the difficulty of speaking for the social in the face of socionatural
complexity, my provisional answer revolves, awkwardly, around develop-
ing a practice of anthropology where the place of anthropology as a solely
descriptive discipline has to be called into question.1
Thus, where I end this book is not with a final description of “what peo-
ple in Manchester believe about the climate” but rather with a reflection
on the way in which the experience of thinking like a climate, alongside
people in Manchester, has affected my own questions about how to forge
an anthropology that is adequate to the kinds of issues that climate change
is producing. This is an unsettling place to end, for it has entailed transgres-
sions, a form of accidental activism, that I did not anticipate at the begin-
ning of this research.
The ongoing material reflexivity that thinking like a climate demands
manifests in a number of ways in my own anthropological practice. First, it
has led me to forge forms of participatory research in which anthropologi-
cal reflections sit alongside engineering questions about technical systems,
artistic reflections on how to transform the imagination, and political argu-
ments about the value of democracy, community, and participation. Here
my understanding of the contribution of an anthropological point of view
has become less about how to document and describe these separate so-
268 · Conclusion
cial worlds as if they existed in a state that remains unchanged by climate
change, and more about how to narrativize, activate, and aestheticize social
practices and relations in ways that might tell a different kind of story about
what climate change is as a contact zone of practices and ideas, and what we
might mean when we say it has human or cultural dimensions.
To point to an anthropology of climate change that focuses on con-
tact zones is a way of arguing the need to conceive, analytically, of climate
change not so much as an external environmental force acting on diverse
human worlds but as an encounter: between climate thinking and other
ways of being in the world. I have focused on those who were working hard
to bring climate change into their way of being in the world, but as we know
from the anthropological record, encounters between different ways of
worlding are rarely benign, the transition rarely smooth. The information
wars described by Naomi Oreskes and Erik Conway (2010), which have
worked to systematically undermine climate science through the produc-
tion of counterfacts, point to the oppositional politics of encounter. The
impossibility of reconciling climate thinking with fossil fuel production or
the centrality of fossil-f ueled infrastructures to the economic policies of na-
tional governments points to some of the profound and troubling silences
that encounters with climate thinking reveal; and this does not even touch
on the more aggressive and violent dimensions of encounters between cli-
mate thinking and other modes of being: from the vitriol that some right-
wing commentators exhibit toward teenage climate activist Greta Thun-
berg to the assassinations of environmental activists in Latin America.
Encounters are the bread and butter of anthropology, the ground on which
anthropologists have trodden many times before. A focus on encounter is
therefore an important element of what an anthropological approach can
bring to the study of climate change as we seek to understand its implica-
tions in different times and places and at different scales and intervene in
mitigating its worst effects.
The second way in which material reflexivity has manifested in my re-
search feels both much more prosaic and also much more profound and dif-
ficult to reconcile than a move toward more collaborative, creative ways of
doing and designing ethnographic study in such contact zones. During the
course of researching this book, I have become increasingly aware of my
own visceral encounter with climate change as an anthropologist. I have
sat on planes and wondered about the social, technical, and economic in-
frastructure of fossil fuel – based air travel as I fly to workshops. I spent one
flight listening to Bruno Latour’s Gifford Lectures, while looking down on

a landscape whose ontology was being viscerally redescribed to me: “Just
at the time when first nature had begun to loosen its grip the second na-
ture of the economy imposed its iron law more tightly than ever”!2 I have
experienced in these moments the gap between modern knowledge and
climate thinking and wondered how to find a way of acting that does not
create this gap. In relation to flying I tried, unsuccessfully, to “fly less.” At
the same time as I was critically aware of the contribution that flying makes
to global climate change, I also tried to close the gap by rehearsing the usual
justifications: I need to speak about this to more people — surely that is a
good thing?; I can’t be an academic without participating in an interna-
tional community of scholars; I have family and friends who live abroad;
what are one, two, eight flights in the greater scheme of things anyway?
Nonetheless, my own capacity for thinking has been changed by the
ecology of signs into which this research has thrown me: the uncanny
warmth of a February day, alarming descriptions of the polar vortex, dis-
appearing pollinators, hockey-stick graphs of rising emissions — and by the
others I have met who, in their own circumstances, have translated these
signs into a decision not to fly. As I thought through the conditions of re-
sponse to those who have made this choice, a lingering question bothered
me as I wondered if I should do the same — would this not just be a matter
of “going native”? Would I lose a capacity for reflexive critique of the condi-
tions within which that decision could be made if I were to make it myself?
Viscerally, relationally, and in the patterns of the form of climate change
I had come to sense, I felt the answer was no, but it has been harder to
reconcile analytically. However, the rethinking of the anthropological en-
deavor that I have tried to rehearse in this conclusion has taken me to a
place where that decision does seem possible — not so much as a practical
exercise in spite of anthropology but actually as an act of anthropology.
For in a climate-changed world, anthropology has no special privilege to
remain the same. Our representations and our practices too will have to
move with the carbon, the weather, and the computer models that carry
them into the practices of human world making and mold them into parts
of the cultural imagination.
And so it is that as this book comes to a close, I have embarked on an
experiment, a trial or test in doing anthropology without flying. As I begin
this experiment, the anthropological questions it raises have proliferated.
Who does get to fly on a plane? Why is that? What are the relations of power,
inequality, the sense of entitlement and privilege that air travel brings, and
how has this constituted anthropology up to the present day?3 What are
270 · Conclusion
our geographies of knowledge production, and how are these sustained by
flying? How does flying become part of the reproduction of anthropology
as a colonial, extractive discipline? What more local ways of knowing are
being missed, and how might these come to be revalued if the choice to
fly is curtailed? These questions pertain not only to the research relation-
ships that we forge when we travel to distant field sites, flying in and out of
people’s lives, making relations in one place, and circulating that knowl-
edge in other discursive domains. They also pertain to those anthropo-
logical domains themselves. As those like Anand Pandian (2019) who are
experimenting with a new virtual form for the anthropology symposium
are also aware, air travel currently sustains the structure of our academic
conferences; the nature of the interaction we have there; our expectations
of what it means to travel, know, and experience the world; and indeed
our very sense of what the world within which anthropology as a disci-
pline operates looks like. The flood of questions that surge forth from a
simple experiment in not flying anymore, it turns out, has the potential
to create fertile ground for an anthropology that requires reinvigoration,
new questions, and new ways to connect conceptual discussions to climate
change as an issue of public concern. In recent years many anthropologists
have lamented publicly and privately that the discipline they love has lost
touch, that ethnographic knowledge somehow fails to translate into the
quantitative, goal-oriented, evidence-based forms of policy and manage-
ment that dominate public discourse. Surprisingly, the unlikely figure of
climate change — which we might have been forgiven for aligning with the
reductive methods of the natural sciences, the models of economics, prac-
tices of regulation, and supranational governance — reappears here as an
entity with which anthropology might be able to grapple after all. For cli-
mate change as I have described it in this book — w ith its demand to experi-
ment, its invitation to find new forms of reflexivity and responsiveness and
to reconsider the past in light of a troubling future that awaits us — might
no longer be seen as an intractable problem outside the remit of anthropol-
ogy and its commitment to studying the local and the present. Indeed, as I
hope I have shown, we might just find in the injunction to think like a cli-
mate a means by which anthropology could begin to find new questions,
new field sites, and new methods, as we, too, find ourselves coming to terms
with what it means to live in a climate-changing world.

Notes
Introduction
1. These have generally taken the form of articles and edited collections rather than full-
length ethnographies, although see Callison (2014), Marino (2015), and Orlove (2002)
for examples of ethnographic monographs on weather and climate change. For an over-
view of anthropological research on climate change, see Crate (2011), Crate et al. (2009),
and Hulme (2017).
2. For an exploration of the relationship between depression and digestion, see Wilson
(2015).
3. We might also put this argument alongside the idea of the extended mind as proposed
by Andy Clark and David Chalmers (1998), work inspired by Henri Bergson ([1896] 1988)
on the materiality of memory, and the work of medical anthropologists such as Margaret
Lock (2013) and Elizabeth Wilson (2015), who have begun to explore how “thinking” is
not “located” in the mind of humans but produced out of interactions among the mind,
the microbiome, the gut, the genetic code, and wider environmental conditions. If hu-
man thought does not take place inside the head, then the possibility emerges that we
might extend the notion of thought to nonhuman entities.
4. This term has been used in marketing materials, comes up in public discussions, and
was used as the title for a book about the city by public commentator Charles Leadbeater
(2009).
5. City authorities have played a prominent role in climate change mitigation since at
least the early 2000s, and there are now many networks such as c40 cities and the eu
Covenant of Mayors that aim to link cities and their work on climate change. For a more
general discussion of cities and climate change, see Bulkeley and Betsill (2004), Bulkeley
and Castán Broto (2012), and Bulkeley et al. (2013).
6. This is not to say that no climate deniers exist in Manchester. Comments on the coun-
cil leader’s blog posts and on online discussion forums do occasionally come from cli-
mate skeptics. But these tended to be seen as outliers, and dealing with such comments
was not deemed a significant part of the challenge of tackling climate change in the city.
7. See Grundmann (2013) for detailed discussion of Climategate and issues it raised about
scientific credibility.
8. Henry Bodkin, “Climate Change Not as Threatening to Planet as Previously Thought,
New Research Suggests,” Telegraph, September 18, 2017.
9. Graham Stringer, editorial, Daily Mail, September 20, 2017.
10. The Today Programme, bbc Radio 4, August 10, 2017.
11. Damian Carrington, “bbc Apologises over Interview with Climate Denier Lord Law-
son,” Guardian, October 24, 2017, https://www.theguardian.com/environment/2017
/oct/24/bbc-apologises-over-i nterview-climate-sceptic-lord-n igel-lawson.
12. Subsequent to this event, in August 2018, fifty-seven scientists and public figures sent
a public letter to the bbc stating that they would refuse to be interviewed if they were to
be forced to share a platform with a climate skeptic. In September 2018 the bbc sent a
briefing to editorial staff warning them to be aware of false balance and stating, “You do
not need a denier to balance the debate.” Damian Carrington, “bbc Admits ‘We Get
Climate Change Coverage Wrong Too Often,’ ” Guardian, September 7, 2018, https://
www.theguardian.com/environment/2018/sep/07/bbc-we-get-climate-change-coverage
-w rong-too-often.
13. Live data on global average carbon emissions can be found at Earth’s CO 2 Home Page,
accessed February 7, 2020, http://www.co2.earth.
14. These possibilities are discussed in the ipcc’s Climate Change 2014 — Impacts, Adap-
tation and Vulnerability report (Intergovernmental Panel on Climate Change 2014).
15. On natural resources and the city, see, for example, John Pickstone’s (2005) histori-
cal work on urban governance in Manchester and more recent studies such as Peck and
Ward (2002) and Lewis and Symons (2018).
16. Given that Karl Marx himself was seen to be largely silent on the problem of nature
in his writings, much ink has been spilled exploring how nature and natural processes
might figure in Marxist analyses of economic relations. While some have critiqued the
exteriorization of nature, others working within the Marxist tradition have been accused
of themselves reproducing the separation of nature from culture in their descriptions
(see Castree 2000 for an overview of this debate).
17. It is for these reasons that within planning literature, climate change is often termed
a “wicked problem” or even a “superwicked problem” (Lazarus 2009; Rittel and Webber
1973). Earth scientist Chris Rapley recently referred to climate change as a “mischievous
demon” that seems as if it had been deliberately sent to try us in the most difficult ways
possible (personal communication, May 18, 2017). More prosaically, talk of the kinds of
changes required to tackle climate change, along with a host of other Anthropocenic
questions, uses the language of infrastructural lock-i n (Unruh 2000), a need for “multi-
level transitions” (Geels 2012), or Margaret Atwood’s (2015) observation that climate
change should really be called “everything change.”
274 · Notes to introduction

18. In this attention to hybridity and blurring of boundaries we can see the powerful in-
fluence of much longer discussions in feminist science and technology studies of the po-
litically transgressive and revolutionary potential of cyborgs, technologies, and medical-
ized bodies (Haraway 1991, 2016; Mol 2003; Rapp 2000; Suchman 1987).
19. Philippe Descola (2013) brilliantly illustrates how nature has been a culturally specific
idea in his description of four basic ontologies of nature.
20. Andreas Malm and Alf Hornborg (2014) and Jason Moore (2015) have argued that
we should abandon the idea of the Anthropocene for other concepts, such as the Capi-
talocene, that more accurately describe the causes of global environmental change
and the uneven distribution of its effects. Taking a broader and more philosophical
stance, Christophe Bonneuil and Jean-Baptiste Fressoz (2017) provide a less parti-
san but equally powerful critique of the possibilities and limits of the concept of the
Anthropocene.
21. Here I build on a number of similar analytical projects often influenced by Peircian
analyses of representation that complicate who or what can be an agent of signification or
Deleuzian approaches to social/material processes that highlight the patterned or formal
qualities of being and becoming. These include the work of Bateson and his proposition
for an ecology of mind; the work of anthropologists like Julie Cruikshank (2005) and her
question, Do Glaciers Listen?; Kohn’s (2013) book How Forests Think; and Aldo Leopold’s
(1949) chapter “Thinking Like a Mountain” in A Sand County Almanac. It also builds on
work that brings together literary and political approaches to environmental processes,
such as Cymene Howe and Dominic Boyer’s (2015) study of wind power in Mexico.
22. Climate science has also found itself playing the role of a kind of “sentinel device,” or
what Latour (2017, 47) has called an “alarm.” Climate science not only provides an al-
ternative description of the grounds for action but has also figured as an alert, pointing
people to the ineffectiveness of their activities in the face of complex, extended, global
entanglements of humans and natural processes.
Chapter 1. 41% and the Problem of Proportion
1. European Council, “The 2030 Climate and Energy Framework,” accessed February 13,
2020, https://www.consilium.europa.eu/en/policies/climate-change/2030-climate-a nd
-energy-f ramework/.
2. For ethnographic accounts on responses to a changing climate, see Aporta (2002),
Cruikshank (2001), T. Huber and Pedersen (1998), Laidler (2006), and Vedwan and
Rhoades (2001).
3. noaa National Centers for Environmental Information, “State of the Climate: Global
Climate Report for April 2017,” May 2017, https://www.ncdc.noaa.gov/sotc/global
/201704.
Notes to chapter one · 275

18. In this attention to hybridity and blurring of boundaries we can see the powerful in-
fluence of much longer discussions in feminist science and technology studies of the po-
litically transgressive and revolutionary potential of cyborgs, technologies, and medical-
ized bodies (Haraway 1991, 2016; Mol 2003; Rapp 2000; Suchman 1987).
19. Philippe Descola (2013) brilliantly illustrates how nature has been a culturally specific
idea in his description of four basic ontologies of nature.
20. Andreas Malm and Alf Hornborg (2014) and Jason Moore (2015) have argued that
we should abandon the idea of the Anthropocene for other concepts, such as the Capi-
talocene, that more accurately describe the causes of global environmental change
and the uneven distribution of its effects. Taking a broader and more philosophical
stance, Christophe Bonneuil and Jean-Baptiste Fressoz (2017) provide a less parti-
san but equally powerful critique of the possibilities and limits of the concept of the
Anthropocene.
21. Here I build on a number of similar analytical projects often influenced by Peircian
analyses of representation that complicate who or what can be an agent of signification or
Deleuzian approaches to social/material processes that highlight the patterned or formal
qualities of being and becoming. These include the work of Bateson and his proposition
for an ecology of mind; the work of anthropologists like Julie Cruikshank (2005) and her
question, Do Glaciers Listen?; Kohn’s (2013) book How Forests Think; and Aldo Leopold’s
(1949) chapter “Thinking Like a Mountain” in A Sand County Almanac. It also builds on
work that brings together literary and political approaches to environmental processes,
such as Cymene Howe and Dominic Boyer’s (2015) study of wind power in Mexico.
22. Climate science has also found itself playing the role of a kind of “sentinel device,” or
what Latour (2017, 47) has called an “alarm.” Climate science not only provides an al-
ternative description of the grounds for action but has also figured as an alert, pointing
people to the ineffectiveness of their activities in the face of complex, extended, global
entanglements of humans and natural processes.
Chapter 1. 41% and the Problem of Proportion
1. European Council, “The 2030 Climate and Energy Framework,” accessed February 13,
2020, https://www.consilium.europa.eu/en/policies/climate-change/2030-climate-a nd
-energy-f ramework/.
2. For ethnographic accounts on responses to a changing climate, see Aporta (2002),
Cruikshank (2001), T. Huber and Pedersen (1998), Laidler (2006), and Vedwan and
Rhoades (2001).
3. noaa National Centers for Environmental Information, “State of the Climate: Global
Climate Report for April 2017,” May 2017, https://www.ncdc.noaa.gov/sotc/global
/201704.
Notes to chapter one · 275

4. “What Are Base-Year Emissions?,” HelpCenter faq , European Environment Agency,
accessed February 13, 2020, https://www.eea.europa.eu/themes/climate/faq/what
-a re-t he-base-year-emissions.
5. Arwa Aburawa, “Science Speaks to Democracy on #climate, or, ‘Manchester’s Climate
Wake Up Call’ #manchester #mcc #acertainfuture,” Manchester Climate Monthly, Janu-
ary 30, 2013, https://manchesterclimatemonthly.net/2013/01/30/science-speaks-to
-democracy-on-climate-or-manchesters-climate-wake-up-call-manchester-mcc-acertain
future/.
6. Aburawa, “Science Speaks to Democracy.”
7. Ministry of Housing, Communities and Local Government, “ni 186 Per Capita CO 2
Emissions in the LA Area,” last updated December 3, 2010, https://data.gov.uk/dataset
/c0f70493-dd62-49a8-8f27-befa1fa70aed/ni-186-per-capita-co2-emissions-i n-t he-la-a rea.
8. Friends of the Earth, Energy Bill Briefing, “The Impact of Abolishing National Indica-
tor 186,” February 2011, https://policy.friendsoftheearth.uk/node/36.
9. There were other important environmental initiatives in the city in preceding years,
notably a global forum on sustainable development in 1994 that was largely seen as a fail-
ure, proposals to pedestrianize the city center at the end of the 2000s, transformations in
waste collection and recycling supported by eu money in the mid-2 000s, and a proposed
congestion charging scheme that was put to a referendum in 2008, which led to its rejec-
tion but established conversations between environmentalists and local councillors that
were central to the work on climate change that followed.
Chapter 2. The Carbon Life of Buildings
1. In a fascinating study Julie Sze (2015) explores a similar Arup vision for the global
ecocity of Dongtan in China. She highlights the power of engineering “dreams” of sus-
tainable urban futures and traces how such dreams play out within particular histories
of state development as people attempt to repair the failures of past projects of mod-
ernization but use sustainability as a way of reproducing the same developmentalist
principles.
2. This focus on buildings is not restricted to Manchester. As Jeremy Rifkin points out
in The Third Industrial Revolution, “in the United States, approximately 50% of total en-
ergy and 74.9% of electricity is consumed by buildings” (2011, 79) — not by people but by
buildings.
3. These included two schemes known as the Community Energy Saving Programme
and the Carbon Emissions Reduction Target. It also included the establishment of
working groups to try to find ways of achieving carbon reductions in domestic
houses, attempts at behavior change through carbon-l iteracy training, and the devel-
opment of relationships with energy companies to find ways of reducing fuel bills for
residents.
276 · Notes to chapter one

Conclusion
1. This extends discussions such as the recent piece in Hau by Tim Ingold (2014) on eth-
nography and anthropology and a response to this piece by Susan MacDougal (2016).
2. Bruno Latour, “Inside the ‘Planetary Boundaries’: Gaia’s Estate,” Gifford Lecture, Feb-
ruary 28, 2013, video, timestamp 14:42, posted March 4, 2013, by the University of Edin-
burgh, https://www.youtube.com/watch?v=5xojsnUtXHQ&list=PLHfH1tj9vl2yCX1K
K5SJnT-PeKfFf WzZ1&index=6.
3. For some provisional answers to these questions, see Bhimull (2017).
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Hannah Knox

Thinking Like a Climate

Duke University Press · Durham and London · 2020

Library of Congress Cataloging-in-Publication Data

Cover art: Jesús Perea, Abstract composition 593.

A simple, understandable miscalculation.

And what if on the basis of that

The world as we know it changed its matter of fact?

Let me get it right. What if we got it wrong?

What if we weakened ourselves getting strong?

What if we found in the ground a vial of proof?

What if the foundations missed a vital truth?

What if the industrial dream sold us out from within?

What if our impenetrable defence sealed us in?

What if our wanting more was making less?

And what if all of this . . . it wasn’t progress?

Let me get it right. What if we got it wrong?

— Excerpt from Lemn Sissay, “What If?”

Introduction · Matter, Politics, and Climate Change 1

Part I | Contact Zones

Climate Change in Manchester: An Origin Story 35

one · 41% and the Problem of Proportion 40

How the Climate Takes Shape 63

two · The Carbon Life of Buildings 67

Footprints and Traces, or Learning to Think Like a Climate 89

three · Footprints, Objects, and the Endlessness of Relations 95

When Global Climate Meets Local Nature(s) 122

four · An Irrelevant Apocalypse: Futures, Models, and Scenarios 127

Cities, Mayors, and Climate Change 156

five · Stuck in Strategies 159

six · Test Houses and Vernacular Engineers 179

seven · Activist Devices and the Art of Politics 205

eight · Symptoms, Diagnoses, and the Politics of the Hack 234

Conclusion · “Going Native” in the Anthropocene 259

cop Conference of the Parties

decc Department for Energy and Climate Change

defra Department of Environment, Food and Rural Affairs

gcm general circulation model

gva gross value added

ipcc Intergovernmental Panel on Climate Change

ngo nongovernmental organization

ppm planned preventative maintenance

Matter, Politics, and

the steering group should be in generating this engagement. On another

Matter, Politics, and Climate Change · 3

Matter, Politics, and Climate Change · 5

Thinking Like a Climate

My first point of reference for understanding climate as what we might call

Matter, Politics, and Climate Change · 7

Matter, Politics, and Climate Change · 9

Scientists and Skeptics

Matter, Politics, and Climate Change · 11

Matter, Politics, and Climate Change · 13

Climate Change as Ontological Politics

When the problem with climate change is an oppositional politics between

Matter, Politics, and Climate Change · 15

Bringing Nature into Politics

One way of understanding this articulation of a change or a challenge is

Matter, Politics, and Climate Change · 17

There was much internal bickering. Warren Lindner, an eco-bureaucrat