Category: The Problem: Civilization

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Thoughts on "Pandora's Seed"

The following is from Bud Nye, A Deep Green Resistance supporter in Washington State:

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After reading Pandora’s Seed, Why the Hunter-Gatherer Holds the Key to Our Survival (2007), by Spencer Wells, here are some of my thoughts:

Early in the book I sensed a technotopian slant. Sure enough, as I read more it became clear that, like so many technological utopian people today, Wells seems seriously to believe that we can steal energy from Earth’s ecosystems at the scale of our fossil fuel use without massively damaging those living systems with their billions of living beings.

He seems to have no awareness of how destructive dams are, for example, and he holds by the magical, grandiose idea that we can do to wind, tidal, and other sun powered ecosystems what we have done to the river systems, and we can presumably do it without causing similar kinds of damage with similar unintended consequences: largely unacknowledged atrocities.

As much good information as he provides in his book, Wells ultimately supports, and subtly but powerfully encourages others to support, the Earth-killing megamachine of the now global military-industrial-scientific-congressional complex. He makes this crystal clear with his statement in the last chapter, after listing a number of movements that have worked against the machine, that “Over the past half century another anti-progress trend has been spawned, one more widespread and potentially dangerous than the more limited moments of the past….”

At best, he is clearly ignorant of the fairly obvious fact that we must learn to live within the limits of daily sunlight–while ALSO allowing millions of other animal and plant species, many billions of living beings, to use that daily sunlight–or we will perish. At worst, he is fully aware of these real, biological limitations and is an industrial corporate shill consciously and actively spreading their propaganda as widely as possible.

The truth about Wells probably lies somewhere between these two extremes, with a complex mixture of both. Positive, optimistic thinking actively encourages and supports willful blindness, and Pandora’s Seed serves as a good example of this. Please don’t get me wrong. I think that this book does offer much of value.  Unfortunately, Wells severely shoots himself in the foot with his unwarranted optimism about his often mentioned future “several hundred years from now” (apparently blissfully ignorant of the  Canfield ocean CO2 level preconditions that will have developed by  around 2100), and the alleged, politically correct “alternative energy  sources”.

I do wonder what others think.
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Adapted from Humanity, A Moral History of the Twentiety Century by Jonathan Glover (1999):

Rational self-interest can be turned upside down. In ordinary life restraining social pressures make killing unthinkable. In industrial capitalism and civilization the effect of their removal, or even reversal, is dramatic.

Industrial capitalism and civilization-building also require overcoming the moral resources. Capitalists and civilization builders need to escape the inhibitions of human responses: of respect and sympathy for others. They need to escape the restraints of moral identity: of their sense of not being a person who would wound and kill other living beings.

Mostly, the moral resources fail to prevent killing via industrial capitalism because they are neutralized. Capitalists, and the many associated, supporting military, scientific, and congressional civilization-building bureaucrats, need to produce something close to a “robot psychology”, in which what would otherwise seem horrifying acts they can carry out coldly, without inhibitions by normal human responses.  Sometimes the moral resources are not so much neutralized as overwhelmed.

There are the altered emotional states induced by industrial activities such as mining, dam building, oil and coal extraction, deforestation, desertification, ocean life mining, committing assassinations, genocide and mass extinctions, and so on.

The control and dominance inherent in industrial capitalism and civilization-building have a deep emotional appeal. People find actions that they would never have thought themselves capable of suddenly appearing, as if they were suddenly released, or as if they were the result of an inner explosion.  Distancing from other living beings–both within our own species and, certainly, from all other species–is part of a defensive hardness.

Note this today: A very sad thing happens here now–to everyone. It happens slowly, gradually, and at a distance so no one notices when it happens. We begin slowly with each unnoticed and unaccounted for death and casualty until there are so many deaths and so many wounded, we start to treat deaths and loss of limbs, both of our own and of other  living beings, with callousness, AND IT HAPPENS BECAUSE THE HUMAN MIND  CAN’T HOLD THAT MUCH SUFFERING AND SURVIVE.

Few of us seem willing to comprehend the horror now unfolding around us and within us via civilization and industrial capitalism. And, as in war, fewer still have the willingness to act in order to stop the killing.
Bud Nye Tacoma, WA

Still Under Occupation

“Our land is still under occupation. Most of our people still live in exile. Dakota people are still prevented from practicing basic freedoms (even access to sacred sites). All of the systems and institutions to which we are subject are colonial in nature and they all prevent us from living freely as Dakota people. We hold a fraction of 1% of our original land base in Minisota and our populations would die if we had to subsist on those small parcels of land. Our populations still suffer from high rates of early mortality, suicide, and violence. We suffer tremendously from Western diseases (alcoholism, cancer, diabetes). We live in a society that continues to justify our extermination and non-existence while glorifying perpetrators of genocide and rationalizing land theft. And, we have largely, silently witnessed the destruction of our homeland through extensive mining, logging, manufacturing, energy production, industrial agriculture and animal feedlots.”

– Waziyatawin

 

About:

Waziyatawin is a Dakota writer, teacher, and activist from the Pezihutazizi Otunwe (Yellow Medicine Village) in southwestern Minnesota. After receiving her Ph.D. in American history from Cornell University in 2000, she earned tenure and an associate professorship in the history department at Arizona State University where she taught for seven years. Waziyatawin currently holds the Indigenous Peoples Research Chair in the Indigenous Governance Program at the University of Victoria in British Columbia.

Exploring Racism

Racism is one of the most effective tools of oppressive power. The concept of ‘race’ was created in the 1700’s by European scientists, who mostly based their practice on skulls. They went to the Caucasus Mountains, in western Asia/SE Europe (modern Chechnya) and measured skulls from this region, and compared them with other skulls from around the world. They found that skulls from the Caucasus region were larger, and decided that Caucasian people must be more intelligent than the other races: Negroid, Mongoloid, Malay, and American (Indigenous).This classification was explicitly and implicitly stratified – white people were at the top, with the most intelligence and virtue, and black people were at the bottom – this helped justify chattel slavery. Asian people were treated as the “next best” race after white, and so on. This hierarchy still exists, and is still manipulated for political purposes. For example, after the 9/11 WTC bombings, Arabic or Middle Eastern people went from being relatively high on this hierarchy to being the lowest of the low.

This “science” was used to denigrate people of color and justify the colonialism, land theft, and slavery flourishing in this period of expanding capital.

Understand: race was created. There is no such thing as race, scientifically. Genetically speaking, an Inuit person may have more genes in common with a Bushman from southern Africa than with an American Indian or Sami person.

The definition of race that is often used in anti-racism organizing is this:

Race is a specious classification of human beings created at a certain point in history by Europeans who came to be called white, which assigns human worth and social status using “white” as the model of humanity and the height of human achievement for the purpose of establishing and maintaining privilege and power.

Note: the word “specious” means “false but appearing to be true.”

This does not mean that race is not a social reality. It is a powerful idea that has been ingrained in us for 300-400 years, and it doesn’t just disappear because it’s based on a lie. Race has powerful and deadly consequences in the real world.

Everyone raised in this culture is exposed to race prejudice from a young age. It is practically impossible not to assimilate some of the racist stereotypes played out in this culture – an issue that plays out in many of us that is called internalized racism. At some level or another, all of us have internalized the lessons of race prejudice. Only by looking at these prejudices head on, analyzing what is behind them, addressing the role of power and hierarchy implicit in the race system, and working to dismantle this system at both personal and societal levels can we move forward.

Changing the Course of History

Each day that passes, more energy builds up to drive the new global warming storms. More forests fall and more prairies are plowed under. Every day, new coal power goes online, new cars roll off assembly lines. Every day, more species are driven to extinction and more humans and non-humans are driven into slavery and suffering. Every day, more women and children are sexually assaulted, and more boys are taught that this is normal.

The trajectory of this culture is clear, and it is not hopeful. Dozens of generations have now grown up in a culture that not only systematically destroys life, but that validates and rewards this cultural and individual behavior as normal. This is why we can’t wait: the world is heading in the wrong direction.

And not only the environment is being made sick. Our minds are being progressively more poisoned too – cajoled into thinking consumption is the answer to happiness, while our souls are being drained of their substance. Our morality is being dismantled bit by bit. Greed and self-gratification are the attitudes of our time. Our leaders decry abuse and terrorism while facilitating the biggest system of slavery, incarceration, disenfranchisement, and mass murder the world has ever seen. The culture trumpets freedom and democracy while enforcing both a brutal patriarchy that uses pornography, pop culture, and violence to enforce its hierarchy; and a brutal racism no less violent and frighteningly effective.

These systems need dismantling – no, they need to be absolutely destroyed; but there are other aspects of the world that need regrowth. We need more compassion. More conviction. More service. More courage. We need to reach inside ourselves and find the power to drive this historical moment. And historic it is – this is a pivotal time. What happens in the next few decades will decide the fate of our species and many millions of others.

Soil

One measure of the state of balance in a human society is its treatment of soil. Topsoil is the fertile basis of land life. Without soil, there are essentially no creatures larger than lichens, mosses, and microorganisms.


It takes a forest approximately 1000 years to create 1 or 2 inches of topsoil. In extremely fertile conditions, grasslands and forests can create topsoil at double this rate.

The last 10,000 years, the length of agricultural civilization as a way of life, has been an unmitigated disaster for soil. In many regions, the soil has been completely eroded, compacted, denuded, salinized, or otherwise destroyed. This has been the fate of the “Fertile Crescent”, of North Africa, Ethiopia, the Mediterranean regions of Europe, much of Eastern Europe, and of much of the interior of China, Mongolia, and India.

Other regions have ‘merely’ suffered a massive decline in soil health and thickness – this includes all the major food-growing regions of the world: the Sahel, the American Great Plains, the Pampas, and a wide swathe of Central Europe and Eastern China.

Healthy soil is rich in organic matter, very well aerated, holds and captures water (humus), and rich in life forms (there are sometimes more than 1 billion living creatures in one teaspoon of healthy soil). The soil is the skin of living Earth.

In a natural state, the lands tends towards a climax ecosystem – a mature system that maximizes biodiversity, soil production, and complexity. When a disturbance occurs, such as a flood, a fire, or a civilization, bare soil is exposed. Exposed soil is a planetary emergency. It is an open wound on the skin of Earth.

Like our body responds with blood and clotting, Earth responds with a first aid crew – weeds, grasses, and other quick-growing annual plants. These plants quickly cover the soil and begin to heal the wound, preparing the soil for perennial grasses, shrubs, trees, or whoever else belongs there.

If you measure the balance of a society by its relationship with soil, the current globalized industrial civilization is drastically out of balance. Over the past 40 years, about 30% of the total agricultural land has been so degraded it is no longer usable. That land will take hundreds or thousands of years to recover, if it can ever do so.

A healthy human culture is one that cultivates relationship with climax communities and encourages their continued growth and flourishing, and does not destroy them.

How Can Young People Fight Back?

Certainly there are good reasons for us to fight back. We have had the misfortune of being born into a devastated world, a desecrated world, a world robbed of meaning and community and life. Instead of a world that has been watched over by our ancestors, we have been born in a time when we cannot be sure if there is a future.

The soil is gone. The forests were long since felled. The grasslands are ghosts. The oceans are bleeding out. The climate is in chaos. Rape is epidemic. Addiction is rampant, to drugs and pornography and alcohol and technology. We are living at the endgame of industrial civilization.

Earth is dying, and for many of us young people, this is all we know. Many of us have never seen an old-growth forest. How are we to know that trees as thick as the length of a car used to blanket this land? How are we to know, really know, that salmon used to return every year to feed the people and the forest and the land?

We have forgotten much. Civilization has successfully broken the bonds between the young and the old. This is critical to the success of empire – if we cannot remember our history, our triumphs and defeats, our traditions and our ways, how can we survive? How can we fight?

The young people have so much to offer. We have energy. We have conviction. We have rage. We have love. We have the discontentment of living in the system that is using us like slaves. These are gifts; we need to use them on behalf of this life. But for our gifts to be truly effective, we need to work together with our elders. This struggle needs to be multi-generational.

“Breaking the natural bonds (could there be a deeper bond than the cross generational one between mother and child?) between young and old means that the political wisdom never accumulates. It also means that the young are never socialized into a true culture of resistance. The values of a youth culture-an adolescent stance rejecting all constraints-prevent both the “culture” and the “resistance” from really developing. No culture can exist without community norms based on responsibility to each other and some accepted ways to enforce those norms. And the “resistance” will never amount to more than a few smashed windows, the low-hanging tactical fruit for an adolescent strategy of emotional intensity.” – Deep Green Resistance: Strategy to Save The Planet, page 144.

Deep Green Resistance is building a movement to fight back, and we mean to win. This is one way that young people can fight back: join us. There is much to be done, and time is short. Everyone can contribute – every mind and every set of hands brings us that much closer to a culture of resistance. We do not pretend that DGR is the only path. There are many organizations and groups of people around the world who are fighting back. Find these communities. Learn about the struggle. Learn your revolutionary history. Find elders who also see the necessity of fighting for life, and learn from them.

From here, we begin building. This movement has been a long time in coming, but now it is on its way. This may not look like a war, but it is a war. We need warriors.

Power and Pathology

The social and emotional costs of grappling with the issues of industrial collapse have been extensively documented by Kathy McMahon, a psychologist who focuses on issues of energy and collapse. She has characterized a typical set of reactions that people experience upon awakening to the cultural/ecological reality: shock, disbelief, insomnia, lack of focus, nostalgia of the present, shame, frustration, isolation, and depression.

McMahon calls the stigmatization of counter-cultural views “psychological terrorism: labeling and pathologizing a person’s emotional reactions when they are perfectly appropriate given the situation or threat that faces us.” To describe those who practice this terrorism, McMahon has coined the term “Panglossian Disorder”: The neurotic tendency toward extreme optimism in the face of likely cultural and planetary collapse.

Robert Jensen, a journalism professor at the University of Texas, has written extensively on topics as widely ranging as pornography & masculinity, racism and ecology. His passage on the psychology of collapse is worth quoting at length.

“I think not only leftists, but people in general, avoid these realities because reality is so grim. It seems overwhelming to most people, for good reason. So, rather than confront it, people find modes of evasion. One is to deny there’s a reason to worry, which is common throughout the culture. The most common evasive strategy I hear from people on the left is “technological fundamentalism”—the idea that because we want high-energy/high-tech solutions that will allow us to live in the style to which so many of us have become accustomed, those solutions will be found. That kind of magical thinking is appealing but unrealistic (Jensen 2010).”

Avoiding grim realities is a full-time job for many people in this culture. Confronting these realities means acknowledging that despite the heroic work of the mainstream environmental movement for the past decades, we are losing on every front. To quote Paul Hawken.

“Every living system on earth is in decline. There hasn’t been a peer-reviewed scientific paper released in 40 years that contradicts that statement.”

We face a truly horrific future: four degrees C warming by 2060, with the attendant droughts, floods, intensification of storms, accelerating species loss (some studies suggest 1/3 of all species will be lost by 2100), growing dead zones in the oceans – the list goes on and on. I was in Siberia in summer of 2010 with a group of climate scientists, and I saw the permafrost starting to thaw. This is only one of the most horrifying positive feedbacks, one among many: the dieback of Amazon and Boreal forests, the ice albedo feedback, shifts in monsoon patterns.

To move forward, we are going to need to peer ever deeper into the psychology of the culture, searching for new strategies and tactics and inspiring new levels of commitment. If we want a world that has more salmon every year than the year before, more songbirds every year than the year before, cleaner air and water and food every year than the year before, we are going to need to come up with serious strategies that address the oppressive power structures of civilization that are abusive, violent, and non-repentant. We must match the destructiveness of the culture with our determination to see it stopped.

Read Decisive Ecological Warfare, a strategy which matches the scale of the problem with a realistic solution.

Is "Alternative Energy" Sustainable?

Alternative technologies cannot replace easily transportable, liquid fossil fuels, nor are they sustainable; they require mining, smelting, refining. Most of the rare earth minerals required for wind, solar, and battery technologies are mined in Mongolia and western China by near-slaves. Lakes of toxic waste mark the production sites.

These technologies do nothing to address global power imbalances. The US military is spending a great deal of time and money researching alternative energy technologies for the armed forces; tactically, it’s a smart move. But as always, the technology ends up benefiting the powerful while further abusing the natural world and the poor.

Before we can move forward as a movement for natural justice, we must recognize that global power structures are not going to change willingly. These systems are not driven by truth or ethics, but by profit. The exploitation is not an accident; it’s a deliberate system to maintain and expand power.

No amount of education will stop sociopathological behavior; only some sort of force will do so. This is a fact that many social movements have come to understand. The words of the famous Frederick Douglass immortalize the lesson: “Power concedes nothing without a demand — It never has, and it never will.”

Electricity is not sustainable. Alternative energy is not sustainable. It is another dead end, another false solution, another greenwashing project to divert legitimate grievances into political quagmire.




The lake of toxic waste at Baotou, China,
dumped by the rare earth processing plants in the background

 

Declaration from the Aboriginal Women’s Action Network

 

July 6th, 2011

“As Indigenous women living on occupied territories now known as Canada, who have survived over 500 years of attempted genocide, we declare:

1. We, Indigenous women, will not allow anyone or anything to break the ties that bind us. Despite the  impacts of colonialism – the racism, sexism, poverty and violence that pervade our lives and communities, working to divide us both inside and out – we are profoundly aware of our connectedness to each other as women, to our ancestors, and to our lands. No man, men, or external force will ever ultimately sever these ties.

2. Our analysis of prostitution as a form of violence against women and as a system of colonialism is the result of over five centuries of resistance stories, stories told to us by our Grandmothers, who have retold the stories of their Grandmothers, who have retold the stories of their Grandmothers. This analysis is based on our own life experiences, on the life experiences of our mothers, our sisters, and all our relations. It is based on theory and knowledge constructed collectively by Indigenous women.

3. Purposeful legal tolerance of prostitution and pornography, as with the Indian Act and the residential school system, was and is an external colonial system imposed on Indigenous women and girls in continued attempts to harm and destroy us.

4. We, Indigenous women, reject the racist assumption that prostitution was ever part of our traditional practices. We denounce the idea that we are objects to be bought and sold.

5. We, Indigenous women, reject the capitalism that has resulted in the theft and destruction of our homelands and our environment. We reject the International capitalism and greed that also drives the “sex industry”, an industry that regards Indigenous women and girls as objects to be sold at the highest price, should we survive the transaction. We reject the colonial terminology of “sex work”, as it hides the racist, sexist, and classist realities of prostitution. “Sex work” masks the violence that our sisters struggle against on a daily basis and repackages that violence as a form of freely chosen labour.

6. We, Indigenous women, reject the imposition of patriarchy, which has had devastating and deadly effects for Indigenous women and girls. We face male violence within our own families and communities, and often we are pushed out of these very communities seeking safety. We are forced to migrate into cities where we continue to face physical, emotional, and sexual violence at the hands of men, including at the hands of johns, pimps, brothel owners, and traffickers. We demand a return to our traditional values that place women and girls in high esteem.

7. The Nordic model of state policy will give Indigenous women and girls the best chance of not only survival, but life. This model includes law reform that criminalizes the male demand for paid sex and decriminalizes prostituted women, offers comprehensive social programs to all women and girls, and educates the public about prostitution as a form of male violence against women and girls.  We, Indigenous women, believe this model encourages true social change that works in our interest.

8. We, Indigenous women, reject the total decriminalization and/or legalization of prostitution as an acceptable solution to sexual violence. The total decriminalization and/or legalization of prostitution only encourages the racist and deadly male demand for access to the bodies of women and girls, with Indigenous women and girls being disproportionately targeted.

9. We, Indigenous women, reject the patriarchal, colonial, and capitalist male perception that our sole worth is as sexual objects. We recognize that prostitution and pornography, incest, physical and sexual assault, and murder exist on a continuum of male violence and hatred toward Indigenous women and girls. The tragic outcome of that hatred is the over 580 documented cases of missing and murdered Indigenous women and girls in Canada.

10. We, Indigenous women and girls, have survived over 500 years of attacks on our cultures, our bodies, our lands, and our lives.  We refuse to abandon our future generations to the colonial sexist violence that is prostitution and we demand an immediate end to the male demand for paid sex.

 

*All Indigenous Women – First Nations, Inuit, Metis – who are in agreement with this Declaration are invited to sign on as individual endorsers or organizations.  You can contact us at awan.bc@gmail.com to do so.

**Update: Due to demand we are compiling a solidarity list for non native women and orgs to sign in support of the declaration**”

 

The Aboriginal Women’s Action Network (AWAN) was established in 1995 in response to a pressing need for an Aboriginal women’s group to provide a much needed voice for Aboriginal women’s concerns regarding governance, policy making, women’s rights, employment rights, violence against women, Indian Act membership and status, and many other issues affecting Aboriginal women in contemporary society. The founding members of AWAN conceived of themselves as salmon swimming upstream with determined vision to create new life, and therefore, renewed hope and possibilities for our children. For members of AWAN the Salmon Nation’s legacy of survival depends on an unwavering commitment to future generations, a commitment which serves to guide AWAN in our political involvement and quest for social justice for Aboriginal women and children.

https://www.facebook.com/pages/Aboriginal-Womens-Action-Network/56634443935?sk=info