I step away from the climate change demonstration and stroll down the street past the Queen Elizabeth II Convention Centre, where dozens of people are lazing around in the warm late February sunshine.

No, that doesn’t work.

I leave the global warming protest and amble down the road past the Queen Elizabeth II Congress Hall, where scores of individuals are enjoying the warm early spring warm rays of warmth from the warm late February warm sun.

I think I see the problem. It can’t be spring in February. Spring begins round about Easter, which this year (and I don’t think this has anything to do with climate change) isn’t until late April. Speaking of which, the 22nd isn’t really late February either; as TS Eliot would no doubt agree, February is the shortest month, so it’s actually mid-to-late February right now.

Naomi Klein wrote that climate change “speaks in the language of fires, floods, storms, and droughts”, which is certainly the case, but it also says things like “this is lovely” and “it’s like being in Greece!”. Given that I know several people who were planning to spend half-term skiing in Switzerland, this February heat actually feels a little…chilling. All the same, there are people on the steps outside the ICA eating ice-cream, and it would be to begrudge them their day in the sun. Hannah Arendt famously wrote about ‘the banality of evil’; few would have anticipated how pleasant the Apocalypse would turn out to be.

There’s a standard question that gets posed in EFL classrooms: what would you do if someone told you the world was going to end in seven days? The obvious answer, one that rarely comes up, is I wouldn’t believe them. What if we reframe the question: what are you doing in response to the overwhelming evidence, brought to us by all non-corrupted scientific authorities over several decades, that our way of life is destroying our habitat? The answer, if we judge our actions rather than our words, is the same. We don’t believe them.

In his book ‘Exterminate all the brutes’ Sven Lindqvist’ wrote about the roots of the Nazi genocide in European colonialism. He ended it with the words: “It is not knowledge we lack. It is the courage to understand what we know and to draw conclusions”. As it happens, I’ve just witnessed an example of such bravery. Someone I’d been talking to just a few minutes before, the organiser of a protest at the almost total lack of climate change information contained in the National Curriculum, daubed the message TEACH THE TRUTH in red paint all over the entrance to the Department of Education, and then sat quietly in front of it waiting to be arrested. In doing so, he put both his freedom and his livelihood as a teacher at risk.

Billions of dollars have been spent covering up the causes and consequences of climate change. It’s only now, with the first generation to directly, unambiguously face its consequences coming of age, that the resultant taboo on taking it seriously is starting to, well, melt. Adult society is very adept at living amidst the starkest contradictions and most brutally unjust realities. Whether it’s our own society’s vivid legacy of racism and imperialism, or the staggering physical, psychological and social damage wrought by consumerism, we ignore a very great deal which should make us change how we think and behave.

What’s an appropriate response to Lindqvist’s exhortation to draw conclusions and (by implication) behave responsibly? How much courage do we need to take such actions? A couple of weeks ago in Bristol I came across graffiti reading “Anna lives!”. This is presumably a reference to Anna Campbell, the young local woman who went to Kurdistan and gave her life fighting for the YPG*. Reading about her life and her father’s tribute to her bravery put me in mind of the tribute in the Turner Prize 2017 show to the philosopher Simone Weil, who lived a profoundly ascetic existence in line with her principles. According to Wikipedia, some claim that the refusal to eat which led to her death, at the age of 34 in 1943 came from her desire to express solidarity toward the victims of the war.

If the alternative to quietude is too terrifying for the vast majority of us to contemplate (and I absolutely, but not proudly, include myself in that category), what are the broader consequences of passivity? We all, I presume, experience a sense of frustration with the world as it is, lashing out in various ways at random people and objects, usually through a screen, often (in my case) at the screen itself when some process gets in the way of my venting of my pent-up annoyances. Many fall for the oldest trick that power has up its sleeve: taking out their frustrations on conveniently-placed scapegoats. The Big Idea that inspired this website – more than a hunch than a theory – is that our civilisation’s response to the knowledge of its impending self-destruction is: racism. It can be no accident that all prominent far-right demagogues, from Trump to Farage to Salvini to Bolsonaro ad infinitum, have lying about climate change as a core principle.

But then, it would be wrong to attribute all the blame for our complacency on those in political power, or to pass the buck to the media for their incessant insistence on weasel words like ‘unprecedented’. We all (myself very much included) deny climate change by rarely bringing it up and changing the subject when it does come up. My project for the next few months, and the impulse for coming to the protest today, is to carry out academic research to find out how this works in classrooms. I need to make contact with climate-aware teachers who’ll let me observe their lessons and talk to me on record about what happened and happens in class. Would I have come to the demonstration had I not had that aim in mind? I’d like to think so, but then much like anyone else I do like to interpret my own (in)actions in a positive light. Had I stayed at home, I’m sure I would have been able to think of some plausible excuse to tell myself.

*****

I walk in the door to the sound of an extremely high-pitched and insistent sound. I recognise it at once: it’s that bloody smoke alarm bleating for a new bloody battery. When we first moved in here the same thing happened and it took a lot of cursing and banging to get it to shut the fuck up. I only managed to get the battery out and stick it back in place with substantial difficulty. Later, when the Grenfell Fire happened and we were living in Rome, I remembered that incident and wondered whether our then-tenant had ever had cause to need the smoke alarm. It must have been him who replaced the battery which is now expiring.

Unfortunately the beeping noise I’d being accompanied by another insistent cry: the baby is demanding something called bettabetta. She’s in the kitchen pointing at the cupboard and her demands are almost, but not quite, in perfect synch with the bloody beeping of this nightmare of an object, the design of which makes it very, very hard to access the battery. I can’t remember what bettabetta is and I’m trying desperately to hack the battery out of the device whose beeping is becoming more and more insistent.

The whole episode takes a full two minutes, less a Two-Minute Hate than a Two-Minute Extreme Frustration. As the battery finally pops out I manage to remember that bettabetta is the baby’s name for Weetabix. She calls it that because I’ve always referred to it weeta-beeta, which is actually, it’s turned out, too complex for a two-year-old old to articulate. (It subsequently transpires that she also calls it Weetabix.) I quickly stuff the smoke alarm back into its fitting on the ceiling and get out the milk and cereal. Once things are becalmed the baby remembers (DICO! DIIIICO!!!) that I promised we could have a Friday nite pre-pizza disco while we wait for her mum to arrive. I plug in the disco lights I bought for £9.99 on Amazon and, obedient to the whims of the iPod shuffle, we joyously frug around the living room to this.

*It would be wrong not to acknowledge that while Anna Campbell gave her life in the fight against Isis, Shamima Begum and her friends must have felt very deep down that they were doing the right thing in going to fight for Isis. That Begum still felt that way despite witnessing how horrendously her new friends regarded and treated her fellow women is not a point in her favour.