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53 pages 1 hour read

Jane Goodall, Douglas Abrams

The Book of Hope: A Survival Guide for Trying Times

Nonfiction | Autobiography / Memoir | Adult | Published in 2021

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Part 2, Chapters 2-3Chapter Summaries & Analyses

Part 2: “Jane’s Four Reasons for Hope”

Part 2, Chapter 2 Summary: “Reason 1: The Amazing Human Intellect”

Content Warning: This section of the guide discusses genocide.

Four months later, Jane and Doug meet in the Netherlands. During the past months, Doug’s father passed away. Doug thinks about how his father’s mind “unraveled into delirium” (43) in his last days, and wonders why “human intellect,” which now seems so fragile to him, is one of Jane’s reasons for hope.

From Prehistoric Ape to Master of the World

Jane details the intelligent acts of all kinds of creatures, from bees to chimps, but says there’s still something “incredible” about human intellect. She thinks humans are “intellectual,” but not “intelligent,” as an intelligent animal wouldn’t “destroy its only home” (46).

She believes access to spoken language allowed for human intellect. In Doug’s own research, he learned that language, goal setting, and hope all “arise” in the prefrontal cortex, the most recently evolved part of the brain.

Half Sinner, Half Saint

Jane thinks humans will do “whatever it takes to survive in the world” (49), and the goodness or evil made by human intellect will be affected by what we must do to survive. Good social changes will lead to the former, while hate will lead to the latter. Though Jane lived through WWII, the genocides in Rwanda and Burundi, and more, she looks at human progress in her lifetime and sees much positive change.

Doug asks Jane what she thinks about growing fascism and neo-Nazism. Jane thinks humans are the only species that is “capable of true evil” (53), since we have concepts of right and wrong and still choose “true evil,” but on the flipside she thinks we’re the only species capable of “true altruism.”

A New Universal Moral Code

While chimps will help other chimps who are endangered, Jane thinks only humans help other humans at the expense of their own safety and lives when there is no tangible gain. Jane thinks sympathy for the oppressed can lead to hate of the oppressor, which creates a circle of violence that can only be broken with forgiveness. Jane recounts the last century’s global social progress and says that even in places with inequitable social systems, there is a growing belief that these systems are wrong.

Doug thinks humanity has taken “many steps backwards in recent years” (56). He recounts his discussions with Archbishop Desmond Tutu, who said that it “takes time for us to become fully human” (57).

The Wise? Ape

Jane thinks humans currently prioritize “short-term results or profits at the expense of long-term interests” (58). She thinks many people in power use their intellect for those reasons, or to keep marginalized people “undereducated and underserved” (58). Jane sees four challenges people must unite their intellects to solve.

First, alleviating poverty. Second, reducing unsustainable lifestyles. Third, eliminating government corruption. Fourth, to “face up to” the problems caused by the existence of billions of humans and livestock (60). Jane wants to balance these with a renewed “compassion for future generations” (60). She says that many Indigenous communities have cultural knowledge about future generations and interconnectedness with the world. Scientists like Suzanne Simard and Peter Wohlleben began as foresters working for profit, but pivoted into preservation. Jane thinks everyone should be “humble” and acknowledge nature’s intelligence. 

When Doug asks if humans can fix everything they’ve destroyed, Jane simply says we “must.”

Part 2, Chapter 3 Summary: “Reason 2: The Resilience of Nature”

Jane and Doug walk toward a tree Jane wants to say hello to. It reminds her of a tree named “Beech” that she climbed as a child in Bournemouth. She knows the fauna she loves wouldn’t exist without flora, and humans are only beginning to understand the interrelations between natural entities. To answer Doug’s question about her opinion on the resilience of nature, she tells a story about September 11th, 2001. She was in New York when the Twin Towers collapsed. Ten years later, she learned about “The Survivor Tree,” a pear tree that a clean-up worker found and nursed back to health, before the tree was replanted at the 9/11 Memorial.

She recalls another story about visiting Nagasaki, Japan in 1990 and meeting survivor trees that survived the atomic bombs in the 40s. Jane meditates on how plants and animals can survive devastation and regenerate. Doug shares his fears about “pushing nature to the breaking point” (72) as global temperatures rise and biodiversity declines due to habitat destruction. He wonders if it is possible for nature to rebound this time. Jane acknowledges that many people feel this fear, which is called eco-grief.

Eco-Grief

Doug recounts an American Psychological Association report he read about the new usage of the word “eco-grief” to describe the hopelessness people feel in the face of the climate crisis. Jane says she feels eco-grief acutely and often.

Doug recounts a story about Ashlee Cunsolo, who worked with Inuit communities in Nunatsiavut, Canada. After interviewing communities about environmental change and subsequent cultural change, she experienced acute nerve pain. No western doctors could help her, but an Inuit healer told her it was a consequence of holding onto her grief. Cunsolo “apologized to the land” (74) for the harm she and others caused, and two weeks later, the pain was gone.

Jane recalls how her friend Terrance Brown, of the Karuk tribe, used traditional medicine to help her fatigue. Jane and Doug comment on the healing power of “interconnection.” Cunsolo turned her grief into a documentary to raise awareness; Doug asks Jane how more people can turn grief into action.

Jane thinks it’s integral that people aren’t overwhelmed by despair, and they let their anger carry them into action, which must begin now. When she travels to speaking events, she has “heartening” interactions with people. She also feels a great power and determination within herself that she is compelled to share with other people.

The Will to Live

Jane talks about one kind of natural resilience, the will to live. Life has an “innate ability” to keep surviving (80). Humans usually only think about what can happen in their lifetime, but nature plays a “long game” on a much longer time scale. Jane recalls 2,000-year-old date palm seeds recovered from King Herod’s desert fortress near the Dead Sea. Scientists were able to germinate the seeds and Jane tasted one of its date fruits. 

Adapt or Perish

Another important aspect of resilience is adaptability. In the early 21st century, species are struggling to adapt to climate change. Jane thinks some species have life cycles not attuned to quick adaptation, while others are more flexible. Chimps observe their surroundings and adapt their behaviors on the fly. Gombe chimps sleep at night, while Senegalian chimps, where the temperatures are rising, use night to hunt. In Uganda, where farmlands and villages are spreading rapidly, chimps raid farmlands at night for food.

Doug wonders if humans can use their own adaptability to live in ways that can sustain the earth. Jane thinks we can apply our “amazing intellect” to this problem.

Nurturing Mother Nature

Jane tells the story about how a horticulturist hired by a mining company took cues from nature to guide him in restoring the quarry’s destroyed ecosystem. Over 10 years, a 30-meter ecosystem was rebuilt, and animals began returning to the area. She takes this as evidence that nature can return with “time” and “help.” Jane lists many animals whose species are also making a comeback. People call these efforts “rewilding.”

Rescued From the Brink

Jane tells the story of Dr. Don Merton, a wildlife biologist who wanted to save Australia’s black robins. Originally the black robin had no predators, but humans imported animals that preyed on them. Don wanted to capture the remaining black robins and release them on an uninhabited island. There were seven remaining with two females, only one of whom—Blue—was producing viable eggs. Don carefully removed Blue’s eggs, encouraging her to lay more as they incubated elsewhere, then returning the hatched chicks to her until she had six chicks. By doing this for years, he managed to get their numbers to 250.

Many species have been saved by similar breeding programs. Doug asks Jane about her response to those who argue that they cost too much money and extinction is a natural process.

The Tapestry of Life

Jane says human activity is making extinction happen at a greater rate than ever before. Jane stresses that humans need animals to keep ecosystems functioning. She gives an example in Yellowstone National Park, where declining wolf numbers threw the ecosystem into chaos, and their reintroduction immediately re-corrected it.

Doug asks if Jane thinks the money she devotes to animal conservation would be better spent on people; she says her efforts help both at once. After touring chimp habitats in the 1980s and learning how impoverished and undersupplied the surrounding human populations were, Jane launched the Jane Goodall Institute in the 1990s to provide better education and healthcare in Gombe. Only after helping the human communities did they then move to reforesting and helping the chimps. This initiative now spreads across hundreds of villages in the region, and local people keep it running. Jane provided people with the resources to take care of their own surrounding environments.

Our Need for Nature

Jane says that humans need nature to survive and thrive. Planting trees even in dense cities can effectively reduce temperatures and provide shade.

Doug tells Jane about an experience he had in nature that gives him hope. At a whale nursery in Baja, Mexico, he looked into the eyes of a “grandmother whale” who forgave and interacted with humans even though they’d almost hunted her kind to extinction. He felt intensely connected to the whale and he asks Jane where she feels that connection. She says she feels it watching the sun set in Gombe, or looking up at the stars and imagining the vastness of the universe.

She talks about going with her youth education group, Roots and Shoots, to visit the pear tree that survived 9/11. As she stood with the young people, she saw that the Survivor Tree held a bird’s nest.

Part 2, Chapters 2-3 Analysis

In this section, Jane and Doug take a break from discussing The Nature and Power of Hope to focus in detail on the theme of The Interrelation of Plant and Animal Species. By establishing how humans and animals exist in a complex and interwoven ecosystem, they delineate why it is important to work to preserve all nexuses of that system, and to let our hope spur us into action to do so.

The narrative advancement in the book comes mainly from the questions Doug poses to Jane. Since dialogue books have little to no external conflict in their plot, and very few characters performing narrative action besides the main interlocutors, the main conflict in the book stems from places where Doug and Jane push back on each other’s opinions about the future of the world—ultimately, they always do so constructively and kindly, demonstrating productive tension in difficult conversations.

Jane embodies the archetype of the “optimist,” who believes that people can succeed in bringing about the best version of the future. Doug embodies the role of the realist and skeptic, who wonders if it is possible to push back against the “grim” circumstances facing the world (72), many of which were human-made. Jane often attests to the theme of The Nature and Power of Hope by telling stories and anecdotes. After Jane tells a story about one of her friends, Doug says, “The trouble is that not enough people are taking action” like Jane’s friend (78). Jane believes all people have the capacity to have hope that spurs them into action, but Doug doesn’t know how they can help turn that capacity into reality. Doug continuously asks questions about whether isolated actions are “insignificant in the face of such enormous hurdles,” or whether “community actions win the overall battle” (78). Doug, a realist, wants to know if Jane’s anecdotes about isolated acts of goodness can realistically make enough change to save environments, people, and animals long-term.

Jane points out the places where it has already done so. On the one hand, she acknowledges that human intellect led to industrialization, production of mass disposable goods, increased emissions, and other factors that have “created a world out of balance” (47). Jane thinks that intellect itself is not what causes harm, but how people use it. She cites “innovative solutions” like “renewable energy, regenerative farming and permaculture, moving toward a plant-based diet, and many others” (48) as ways that humans have tangibly applied their human intellect to create climate solutions.

Jane warns against people thinking that human intellect means they are “smarter than nature” (62). She wants people to “remember” that “nature is so much more intelligent than we are” (63). Humans should not think that their intellect sets them apart from nature; rather, people should use “their brains to work with and support nature’s innate desire to survive” (86), while also recognizing that humans are a part of nature. Jane wants to “make people understand how much we humans depend on the natural world for food, air, water, clothing—everything. But ecosystems must be healthy to provide for our needs” (96). This theme of The Interrelation of Plant and Animal Species is important: Jane thinks humans have the intellect to restore environments, and the obligation to do so both out of respect for nature and because humanity cannot exist without these environments.

Jane points out one of the deficits in many Western people’s approach to nature, which is only seeing “success” in actions that have results within one human lifetime. If a single ecosystem takes 50 years to restore, she says, “it’s hard to feel hopeful” (81). While 50 years is most of a human life, plant life experiences “time” differently than humans: Natural processes can sometimes take centuries. These vastly different time scales can make it difficult for humans to comprehend how efforts like “rewilding” and reforestation can have successful outcomes dozens, or hundreds of years after the end of the lifetimes of the people who begin such efforts.

Jane acknowledges communities who currently and historically operate with this longevity in mind. Particularly, she discusses Indigenous American beliefs. Some individuals in Indigenous communities, such as Terrance Brown of the Karuk Tribe, have adopted Jane as a “spirit sister.” Indigenous communities such as the Haudenosaunee originated the “seventh generation principle,” which is now practiced by many Indigenous communities. This principle holds that “every decision” people make about their lives—ranging from energy consumption, to relationships, to how we treat natural resources—“should result in sustainable relationships seven generations in the future” (“What is the Seventh Generation Principle?” Indigenous Corporate Training Inc., 2020). This perspective acknowledges the interconnection between generations of people, plants, and animals across long time periods. Jane wants people to be mindful of these timescales when working toward climate justice, especially when it comes to nurturing children to be the next generation of climate activists, which she discusses at length in the next chapter.

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