Will oxymorons ever run dry? The boring apocalypse is an astonishing concept, but one that resonates well at a time of rapid, sweeping change, where unprecedented, terrifying risks loom large — threats that evoke deep existential dread. Yet, as each day dawns, the world seems unchanged. The collapse is perpetually imminent but seemingly never arrives. In June 2022, we explored this phenomenon in an editorial[1]. Two years later, a new question occupies our thoughts: could the logical progression of the boring apocalypse be a passive revolution?
This idea resonates as we consider the anticipated second term of Donald Trump, who history might remember as the last Boomer—a figure akin to Louis XVI, the final King of France, or Justinian, the last Emperor of Rome. If his era signals an ending, what shape does regime change take in the 21st century? Signs of transformation are already visible, especially in the widespread rejection of the system by younger generations. These individuals, alongside others disenchanted by the status quo, are no longer willing to adhere to the rules of a structure they neither identify with nor have the means to overthrow. Passive resistance, characterised by refusals and disengagement, is emerging as the defining response to a crumbling order.
Figure 1 – Generations chart. Source: ADIGI Consult
If there is one constant in revolutions throughout history, it is that sooner or later they give rise to violent confrontation. Judging by the growing radicalisation of political positions, both at the ballot box and in public discourse, as well as the intensifying social crises, it is clear that non-violence is far from being the dominant philosophy in our society.
Non-violent movements have a rich history and a track record of success – Martin Luther King, Ghandi and the flower-power movement of the American Vietnam generation come to mind. However, their non-violence was not spontaneous; it was deliberate, organised and structured. Most importantly, it relied on collective approval and massive mobilisation. Today, the disconnection between different societal groups (elites/people, military/civilians, etc.) and between various communities (migratory, religious, urban/rural, etc.) has become a significant issue. These divisions are compounded by a growing sense of isolation within society. The physical and emotional separation experienced during the COVID crisis, the distancing effects of telecommuting from spaces of debate and decision-making, and the virtual, artificial worlds we increasingly inhabit through AI have all exacerbated this fragmentation. As a result, we are witnessing a shift from the individualism of the baby boomer generation to the profound isolation affecting the youth of today’s new generations. But even as they refuse to participate in a lucrative, even imperialist, system, and make a number of common demands, the younger generation, particularly in the West, seems incapable of organising itself collectively to form a group. We had the silent generation of the war, but a hundred years on we are witnessing the advent of a generation, not of non-violence (our societies are regularly shaken by sporadic ultra-violent crises: in the United States there are shootings, in Europe communal clashes, all revealing the loneliness that weighs on everyone, the isolation of some from others), but whose widespread refusal remains passive. In its own way, this can be called a revolution.
Is a passive revolution one that begins with a cloud hanging over it? Especially when we consider that it aims to dismantle an economic system that has evolved and transformed over the past two centuries—a system adopted, albeit unevenly, by most of the world’s nations. This very system, this organisation of work, relies on the tacit, often manipulated, and sometimes coerced consent of citizens, who are expected to conform to its mould or face societal ostracism. That is, unless they choose to withdraw on their own terms.
In any confrontation or effort to build an alternative, those in power always have the option of resorting to violent repression—of countering the uprising and preventing a revolution. However, if the revolution is passive, disorganised, or virtual, centralised power finds itself in a precarious position. How can you compel people to earn a living if they choose poverty? How can you sustain a civilisation if people refuse to reproduce? How can economic empires thrive if individuals no longer wish to work for large corporations? This is where the essence of a new revolution emerges—when human beings deliberately place themselves on the fringes of society, rejecting the system altogether.
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Anticipation according to LEAP is a stylistic exercise consisting of proposing statements about the future, based on rationally articulated factual arguments, serving as beacons on the landscape that each of us is preparing to cross. These light markers are then submitted to our reflections, exchanges, observations and revisions, to feed our collective and individual intelligence of the future. More than an information medium, the GEAB is the dock from which you can sail into the future. It’s up to you!
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[1] 2023 – 2030: Terminal phase of the “boring” apocalypse. Source: GEAB 166, 15/06/2022
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