An enthusiastic endorsement of the Transition movement in today's Guardian:If you want to catch a glimpse of the kinds of places outside the political mainstream where that new politics might be incubated, take a look at the Transition movement. Ed Miliband, the energy and climate change secretary, was one of the first to spot its potential when he described this young and fast-growing movement as "absolutely essential". Other politicians have been similarly intrigued, and last year The Transition Handbook came fifth in MPs' list of summer reading. It isn't hard to see why politicians are so interested. The Transition movement is engaging people in a way that conventional politics is failing to do. It generates emotions that have not been seen in political life for a long time: enthusiasm, idealism and passionate commitment.
Within three years it has gone from an idea to having 170 towns, villages and cities signed up as transition communities, working in 30 countries, and thousands more all over the world using the transition model. It is viral, catching on faster than its founder, Rob Hopkins, can track. Its message is that peak oil and climate change demand dramatic changes in the way people live, and, given that no one has the answer, communities themselves must start working out how that change might come about. It offers no answers, no solutions, only some tips in a handbook for how to get started. Transition lays the challenge squarely at the door of everyone. This is too big and difficult for government alone to tackle, too overwhelming and depressing for individuals to face alone.
Transition is rooted in a new politics of place: geography matters again as people look to the community immediately around them to devise the solutions for sustainability and resilience. At one level it works as a way of regenerating social capital, building up relationships with neighbours, working out how to collaborate again on common interests – community gardens, recycling, waste and strengthening the local economy. At another level it is about educating people about the challenges of peak oil and climate change, but the mobilisation and consciousness-raising is directed towards optimism and hope, not despair: how can this community use its skills and imagination to build its future?
The result is a proliferation of experiments, all of which are charted on their wiki websites: the collaboration is both local and global. Communities in Somerset can swap ideas and get inspiration from Brazil, Australia or the US. It's a world away from the smooth presentation of party politics, and transitioners are quick to point to the disclaimer on their site – they have no idea if the movement will work. They're organising local food festivals now, but tomorrow it could be community renewable energy. The emphasis is always on conviviality and enjoyment; on learning skills that have been lost over the last few decades – how to cook, grow food, repair and make things. Scotland has funded several transition organisers to work across the country. This is an unusual thing: local grassroots environmentalism that is full of hope for the future.
Their meetings don't have agendas or presentations – Miliband came to their annual conference recently as a keynote listener. They use what's called open space technology, in which everyone brings their ideas and everyone participates. Humble, self-organising, the movement owes much to the idealistic thinking of the early 70s. This is a time for revisiting those alternatives, which have been so contemptuously dismissed for a quarter of a century.
Part of its growing success is how it meets several needs simultaneously. It tackles social recession – the sense of disconnection and fragmentation of community – at the same time as it collaborates on the huge behavioural change that will be required for a low-carbon society. The latter is far more likely to come about in the context of personal relationships than as a result of discredited politicians dictating change. It is fulfilling an unexpected appetite for political engagement at a time of widespread disillusionment with the conventional political processes.
Hopkins is emphatic that transition groups refuse all political affiliation; they must build alliances to work across all parts of their community. But it is intriguing to see how the movement is experimenting with the sorts of ideas those in conventional politics are talking about – localism, decentralisation of power to communities, an environmental politics that is utopian and hopeful rather than gloomy. Of course detractors can point out its wholemeal worthiness, but it is stubbornly swimming against the tide of pervasive political pessimism, and given the unpredictability of the times, who knows where it will end up?
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