Entitled white men making our world a surrealistic hell

Powerful, entitled white men have been making the world hell for the majority of people for thousands of years. It got surrealistic when Trump was “elected” president, and now, with another apparent misogynistic abuser of women about to be confirmed as a Supreme Court justice, the insanity’s even more obvious. Come on, people! Kavanaugh doesn’t need to be found guilty of attempted rape in a court of law to be rejected as a candidate for this key lifelong office. I’m sure there are plenty of other less tainted and controversial candidates. But, no — it always has to boil down to maintaining the power and egos of these ridiculous (and dangerous) strutting cocks-of-the-walk: Donald Trump, the all-male senators on the Senate Judicial Committee, Kavanaugh himself, and who knows who else. I don’t know how they look at themselves in the mirror — not to mention the women who enable them.

If this isn’t enough proof that the system isn’t working, I don’t know what would be. We need to admit that the Supreme Court is highly political, institute some form of recall for Supreme Court justices, make it impossible for Congress to do what it did to Obama (refuse to let him fill the Supreme Court vacancy with Merrick Garland), etc., etc. Democracy? Don’t make me laugh.

In the meanwhile, refuse to acknowledge the legitimacy of the Court, this presidency, Congress, and whatever else is functioning in this completely ass-backwards, male chauvinistic manner. I know I am.

Where to find the list of utopian/dystopian novels

Thanks to my friend Connie for pointing out the difficulty here. To view the list of utopian/dystopian novels, you have to click on “Utopian/dystopian novels” under “Fiction” in the “Resources” menu at the top of the web page. In other words, sometimes in Resources a menu item just shows you a sub-menu; other times you have to click on it to see what’s there. If that doesn’t make sense to you (describing how to do computer stuff is hard!), just experiment. Happy reading!

Utopian/dystopian novels, part 2

I’ve now created a section under “Resources” in the top menu bar for fiction books, including utopian/dystopian novels. There you’ll find a list of my favorites and notes on Octavia Butler’s two Parable novels, Starhawk’s The Fifth Sacred Thing, and Ursula Le Guin’s Always Coming Home. The notes will give you a flavor of these great fiction works, and are better than nothing if you can’t read them in their entirety, but I hope at some point you will, since they function so well as positive, alternative visions for us as we live into our (currently) dystopian future. Such visions, especially so vividly expressed in fiction, also act as healing balms when we’re discouraged by what’s going on around us – which for me is most of the time.

You will see that Butler’s novels detail what the further extension of our dystopia could be like, that Starhawk’s trilogy, including the prequel Walking to Mercury and sequel, The City of Refuge, is a communal vision, and that Le Guin’s book is both a detailed description of an ideal future agrarian society and the individual story of someone born into that society who also lived in its mirror opposite for a time.

I find it interesting that all of these novels are set in northern California, though they also range a bit further afield. Perhaps the Cascadia of another visionary novelist, Ernest Callenbach (Ecotopia and Ecotopia Emerging) will actually emerge as the seedbed for a better world.

As noted on Wikipedia, “Cascadia is a bioregion and proposed country that would consist of the Canadian province of British Columbia and the US states of Washington and Oregon. At its maximum extent, Cascadia would stretch from coastal Alaska in the north into northern California in the south, and inland to include parts of Idaho, Montana, Wyoming, as far southeast as Colorado, and the Yukon. More conservative advocates propose borders that include the land west of the crest of Cascade Range, and the western side of British Columbia. As measured only by the combination of present Washington, Oregon, and British Columbia statistics, Cascadia would be home to slightly more than 16 million people, and by land area would be the 20th largest country in the world.

There are several reasons why the Cascadia movement aims to foster connections and a sense of place within the Pacific Northwest region and strive toward independence. The main reasons stated by the movement include environmentalism, bioregionalism, privacy, civil liberties, and freedom, increased regional integration, and local food networks and economies. The designer of the Doug flag, Alexander Baretich, claims that Cascadia is not necessarily about secession but is rather about survival of peak oil, global warming, and other pending environmental and socioeconomic problems.

In 1956, groups from Cave Junction, Oregon and Dunsmuir, California threatened to tear southern Oregon and northern California from their respective state rulers to form the State of Jefferson.

Ernest Callenbach’s environmental utopian novel Ecotopia (1975) follows an American reporter, William Weston, on his tour through a secretive republic (the former Washington, Oregon, and northern California) 20 years after their secession from the U.S. Weston is shown a society that has been centrally planned, scaled down, and readapted to fit within the constraints of environmental sustainability.

A research study by the Western Standard in 2005 found that support for exploring secession from Canada was at 35.7% in British Columbia, and 42% in Alberta. While difficult to gauge support specifically in Washington and Oregon, because no research has been done for those states, a nationwide poll by Zogby International in 2008 found that 22% of Americans support a state’s or region’s right to peacefully secede from the United States, the highest rate since the American Civil War. However, none of these studies are specifically about forming an independent Cascadia. The movement saw much discussion in the 1990s, and while the increase in security and American nationalism after the September 11 attacks set back the movement’s momentum for some time, the concept has continued to become more ingrained into society and the public consciousness. In January 2011, Time magazine included Cascadia number eight on a list of ‘Top 10 Aspiring Nations,’ noting it ‘has little chance of ever becoming a reality.’

Also making this list is the Second Vermont Republic, a secessionist group within the U.S. state of Vermont which seeks to restore the formerly independent status of the Vermont Republic (1777–91). It describes itself as ‘a nonviolent citizens’ network and think tank opposed to the tyranny of corporate America and the U.S. government, and committed to the peaceful return of Vermont to its status as an independent republic and more broadly the dissolution of the Union.’ The organization was founded in 2003 by Thomas Naylor (1936–2012), a former Duke University economics professor and co-author of the 1997 book Downsizing the U.S.A.”

 

Getting inspiration from utopian/dystopian fiction

I’ve been meaning to write a post about this for a long time, and reading Afrofuturism: The World of Black Sci-Fi and Fantasy Culture by Ytasha L. Womack (2013) has gotten me to actually do it! Womack says that in 2011 she “attended the Think Galacticon conference. Unlike the typical science fiction conference, its creators hoped to use science fiction as a platform for broader changes in society. Held at Chicago’s Roosevelt University, the conference brought activists, science fiction writers, and fans together to share perspectives on social change and privilege. Panels included talks on classism in fantasy novels (why don’t the paupers ever challenge the prince for power?), the growing black independent comic book scene, and personal growth tools for revolution.

In her workshop, noted activist Adrienne Maree Brown said, ‘It’s amazing to change the world, but it’s heartbreaking, bone-cracking work, and you don’t often see the change in real time. For me as an organizer, what gets me through has been immersing myself in certain sci-fi worlds.’ She uses sci-fi to frame an inspirational perspective for youth that she works with too. ‘Your life is science fiction,’ she tells them. ‘You’re Luke Skywalker, but way cooler; you’re trans and black and you’re surviving the world of Detroit.’

Brown began her activism work in college. She’s a former executive director of the Ruckus Socity, a nonprofit that specializes in environmental activism and guerilla communication, and is heavily involved with the League of Pissed Off Voters. A Detroit resident, she describes herself as an organizational healer, pleasure activist, and artist, obsessed with developing models for action and community transformation.

She’s also a sci-fi fan. After discovering Octavia Butler’s work, she was inspired to develop new work of her own. Brown is using Butler’s pivotal Parables series and its post-apocalyptic tale as a template for change agency in desperate communities. Her workshop at Galacticon was titled ‘Octavia Butler and Emergent Strategies.’ The workshop description read as follows: ‘“All that you touch, you change. All that you change, changes you. The only lasting truth is change. God is change.” These words of Octavia Butler’s have impacted people seriously on a personal level, but how do we apply her wisdom on a political organizing level? How would accepting and coming to love the emergent power of changing conditions affect our strategic planning? This session will be half popular organizational development training and half inquiry into what the future of organizational development and strategic planning will look like.’

As far as Brown is concerned, many abandoned urban communities in New York City, New Orleans in the aftermath of Katrina, Cincinnati, and Detroit are post-apocalyptic and ripe for community-borne transformation. Seeing supports and humanity in Detroit, her new home town, made Brown look at other cities with blighted communities differently. ‘There are people living in places that we associate with the end of the world, but it’s not the end of the world – it’s the beginning of something else. An economy based on relationships and not the monetary value you can place on someone else.’

Brown now teaches activists how to use strategies from Butler’s books (like community farming, building relationships with neighbors, and essential survival skills) to build communities in areas where resources are scarce. She emphasizes that people in troubled areas need to have self-determination over their food supply, harking back to the Acorn communities in the Parables – intentional communities, ‘places where people come in an intentional way to build a life together. They’re farming with accountability to one another. They have a spiritual community. This is a strategy that could enable people to survive a future where our resources are unsure. Another is door-to-door relationship building that’s nonjudgmental. After the Acorn community is trashed, the main character goes door-to-door and starts to build a community of believers who aren’t rooted in one place, but in a shared ideology. It’s very similar to the Zapatista ideology. They went around for ten years building relationships one by one. Now a lot of organizing is done around the internet and tweeting each other. If we weren’t able to do that, what would we do? We would work with whoever is there with us.’

Brown is also a big advocate of teaching basic survival skills, including gardening, care for the sick and wounded, and midwifery. ‘I’m also looking at building homes and bathrooms. How do you make a bathroom where there is none?’ Her main point is to generate solutions. ‘We shouldn’t spend the majority of our time trying to get someone else to be accountable for what happens in our communities. Don’t wait for someone to do it for you; provide the solutions yourself…

What is the biggest story we can imagine telling ourselves about our future? It can be a utopia or a dystopia, but we want to get a perspective from people who are actually trying to change the world today. What do they think will happen? What’s the best-case scenario? How do we get people to think of themselves as the creators of tomorrow’s story?’”

I’ve been inspired by Butler’s Parable novels too, and many others, including Starhawk’s Fifth Sacred Thing trilogy. In the next few days, I’ll put notes on these books and a list of utopian/dystopian fiction in the Resources section (see top menu bar).

Let’s get inspired!

The “religion of whiteness” becomes increasingly violent

I just read an opinion piece in today’s New York Times by Pankaj Mishra, the Indian author of Age of Anger: A History of the Present (2017). Titled “The Religion of Whiteness Becomes a Suicide Cult,” and subtitled “A wounded and swaggering identity geopolitics puts the world in grave danger,” it traces the global dominance of white racism during the 20th century (a tracing that, of course, could begin much further back). Mishra says “the Anglosphere originally forged and united by the slave trade and colonialism is in terminal crisis today. Whiteness used to denote, as Du Bois wrote, ‘the ownership of the earth forever and ever.’ But many descendants of the landlords of the earth find themselves besieged both at home and abroad, their authority as overlords, policemen, and interpreters of the globe increasingly challenged. Mr. Trump appears to some of these powerful but insecure men as an able-bodied defender of the ‘higher races.’

…The low comedy of charlatanry shouldn’t distract us from the lethal dangers of a wounded and swaggering identity geopolitics…Demographic, economic and political decline, and the loss of intellectual hegemony, have plunged many long-term winners of history into a vengeful despair, with the religion of whiteness increasingly resembling a suicide cult.” (I’d question Mishra’s use of the term “suicide cult,” as these racists seem to be trying to survive as overlords, their increasing violence harming others rather than themselves.)

Mishra concludes: “Mr. Trump’s trade wars, sanctions, border walls, deportations, denaturalizations, and other 11th-hour battles seem to push us all closer to the ‘terrible probability’ James Baldwin once outlined: that the rulers of the ‘higher races,’ ‘struggling to hold on to what they have stolen from their captives, will precipitate a chaos throughout the world which, if it does not bring life on this planet to an end, will bring about a racial war such as the world has never seen.’”

Sure enough, yesterday “Democracy Now” reported in its headlines section that “the Trump administration is increasingly denying passports to U.S. citizens of Mexican heritage, throwing their citizenship into question. It’s even begun jailing some passport applicants who have official state-issued birth certificates, because the government is questioning their paperwork. In other cases, Americans of Mexican heritage have had their passports revoked while abroad, preventing them from coming home. In one case, the State Department denied a passport to a 40-year-old Army veteran named Juan who had a birth certificate showing he was born in Texas. According to the Post, Juan’s passport was rejected even though he had spent three years as a private in the Army, then as a cadet in the Border Patrol. He now works as a state prison guard.”

We don’t need a racial war (I’m not fighting for the white race), but it is hard to see how this increasing injustice can be countered peacefully, given our rigged and, in my opinion, ineffective political system.