Category Archives: Spirituality
Chance recently landed me on the crimethinc.com anarchist website, where I found two important books (click on “Books”), available for free online in PDF format. The first, No Wall They Can Build: A Guide to Borders and Migration Across North America, scrutinizes the borders that control movement on the continent. “Drawing on nearly a decade of solidarity work in the desert between Mexico and Arizona, the authors uncover the real goals and costs of US border policy, who benefits from it, and what it will take to change it.” The second, From Democracy to Freedom: The Difference Between Government and Self-Determination, makes the case for anarchy (voluntarism and mutual aid) against any form of direct democracy, which will only reproduce the oppressive state. I highly recommend both, lengthy and dense, but key books for your attention.
Here’s a quote I just found in From Democracy to Freedom that I especially liked: “It’s no coincidence that today’s revolutionary movements lack visions of other worlds, or that a great part of capitalist production supplants imagination among its consumers, offering imaginaries that become more elaborate every day – more visually stimulating and more interactive, so that people no longer have to imagine anything for themselves because a thousand worlds and fantasies already come prepackaged. All the old fantasies that used to set us dreaming have now been fixed in Hollywood productions, with convincing actors, fully depicted terrains, and emotive soundtracks. Nothing is left for us to recreate, only to consume. In the current marketplace of ideas, it seems that the only imaginaries that describe our future are apocalypses or the science fiction colonization of outer space. The latter is the final frontier for capitalist expansion now that this planet is getting used up, and the former is the only alternative capitalism is willing to concede outside its dominion. The revolutionaries of a hundred years ago continuously dreamed and schemed of a world without the State and without capitalism. Some of them made the mistake of turning their dreams into blueprints, dogmatic guidelines that in practice functioned as yardsticks by which to measure deviance. But today we face a much greater problem: the absence of revolutionary imaginaries and the near total atrophy of the imagination in ourselves and in the rest of society. The imagination is the most revolutionary organ in our collective social body, because it’s the only one capable of creating new worlds, of traveling outside capitalism and state authority, of enabling us to surpass the limits of insurrection that have lately become so evident.
I know very few people who can imagine what anarchy might look like, and uncertainty isn’t the problem. Uncertainty is one of the fundamentals of chaotic organization, and only the authoritarian neurosis of states obliges us to impose certainty on an ever-shifting reality. The problem, rather, is that our lack of imagination has disconnected us from the world. A vital part of ourselves is no longer there, as it used to be, on the cusp of the horizon, on the threshold between dark and light, discerning, modulating, and greeting each new element coming into our lives. Our prospects, however, aren’t irremediably bleak. Imagination can always be renewed and reinvigorated, though we must emphasize the radical importance of this work if people are once more to create, share, and discuss new possible worlds or profound transformations of this one.”
and started crying. Jocelyn and her three sisters and Jocelyn’s 4-year-old daughter and 2-year-old niece are fleeing Honduras because of death threats. Sometimes they get a ride on a truck, but most of the time they walk in the heat and humidity, after nights trying to sleep on concrete. Sometimes townspeople offer them bagged water or food, but often they must trudge on, thirsty and hungry, trying not to fall behind. Jocelyn fears strangers in the caravan, but most of all, she’s afraid she and her sisters and their little girls will be deported back to Honduras after she finally reaches the US border.
Damn it!! Let these people in!!!
The latest video shows a border crossing being closed and US customs and border agents tear gassing young men from the caravan trying to rush the border.
This is heartless and inhumane. These are people, human beings, who need help! If there are any “bad guys” among them, they can be sorted out later. The vast majority just need refuge and a chance for a new, safe life.
At the same time, our country needs to do whatever’s in it’s power to change conditions in countries like Honduras and Guatemala, conditions largely caused by our government’s past policies.
The answer to our fears of others isn’t violence — permanent war around the world and troops and walls at the border — but helping them obtain the safety and dignity we all deserve. A lot of the permanent war against terrorism, the war in Afghanistan and Yemen, etc. is caused by the desire of the corporate elite to maintain the profits of weapons manufacturers, the so-called “defense” industry.
Open your mind and your heart! A child can see the simple truth of what I’m saying.
I’ve said it before, and I’ll say it many times more in whatever future is left to me: Capitalism is the root of all, or most, evils, including climate change, political corruption, etc. I expressed this belief most recently two days ago during a far-ranging political and philosophical conversation with two of my young-adult grandchildren, both very concerned about the environmental and moral state of the world (as are, movingly, many of their contemporaries).
I was reminded of it again this morning, rereading my notes on Empire of Cotton: A Global History (2014) by Sven Beckert. Beckert concludes his book by saying, “Slavery, colonialism, and forced labor, among other forms of violence [including the genocidal seizure of indigenous lands], have been at the very core of the history of capitalism. Civilization and barbarity are linked at the hip, both in the evolution of the world’s first global industry [cotton] and in the many other industries that have modeled themselves after it.” All of this, including the devastation of the environment, the oppression of workers and indigenous peoples (Standing Rock), and the manipulation of supposedly democratic political systems for, ultimately, corporate ends, continues today.
I don’t have a quick solution, other than to say that the creation of solutions begins with identifying the problem. As my grandchildren and I agreed, it will take time, because it depends on respectful one-on-one communication, and it will involve group effort/the creation of democratic communities.
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.”
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!